DAJJAL THE ANTICHRIST by Ahmad Thomsong

oo
the
AntiChrist
Revised Edition
Ahmad Thomson
About this Book
At a time when many people are attempting to relate current events and trends in
rhe world to interpretations of prophecies containe d in the,Ba ok of Ezekiel and the
Book ofReuelations and the writings ofNostrodamus and the predicdons offashion-
able clairvoyants and astrologers, the author does much the same
- but by referring
ro some of the prophecies which are contained in the Qurhn and in the recorded
sayings of the Prophet Muhammad, may Allah bless him and grant him peace.
Dajjal, the AtttiChrisl is catalogue of such prophecies - nor is it
not simply a
concerned with analysing specific events in the context of these prophecies. In
viewing life in general in the late twentieth and early twenty-first centuries, the
book is nor merely a'religious'critique of an aimless and ignorant society. Rather, it
examines and compares the outward existential behaviours, alongwith their inward
psychological realities, of both those who do not base their way of life on prophetic
guidance - and of those who do.
Reviews: "Definitely a thought provoker ... "

"If you riever read another book, read this one ... "
"\(/ritten by a respected Muslim author, "Dajjal, the Andchrist" is a new and revised
edition of his earlier book "Dajjal, the kingwho has no clothes". The word "Dajjal"
is meaningless to most people outside the Muslim or Arab community, but this
work deals with changes and events on a global scale which are currently familiar to
everyone. "Dajjal" can be understood as synonymous with "Novus Ordo Seclorum"
- the New Order of the Ages.
Not every reader will be interested in reading the enthusiastic recommendations of
Islam, as an alternative to the Dajjal lifesryle, which are ofFered at regular intervals
in rhe rexr. All who read this book will be enthralled by the striking comparisons
drawn berween rhe direction ofmodern international affairs and the ancient Muslim
prophecy of the end of the world. Present-day observations clearly resemble very
specific signs, which Muslims believe will immediately precede and forewarn the
arrival of the anti-Christ and the advent ofJudgement Day.
This is essential re ading for anyone conce rne d about the important conte mporary
issuesof globalisation and capitalism, and the book should not be overlooked
by readers interested in the New World Order conspiracy theory or end-times
prophecies." - Tim Acheson
tsBN 1-897940-38-9
Published bv
Th-Ha Publishers Ltd

Unit 4, The Windsor Ccntrc
,iiil lt[[[llllllll,l; \i7indsor Grove, Wesr Norwood
London SE27 9NT, Unired Kingdom
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London SE27 9NT United Kingdom
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' First Edition puElished by Ta-Ha Publishers Ltd in 1986

Reprinted inl993and 1995 #
Revised Edition published in 1997 by:
Ta-Ha Publishers Lrd

Unit 4, The Windsor Centre
'Windsor Grove,'V(l'est Norwood
London SE27 9NT, United Kingdom
URL: http://www.taha.co.uk
Email: sales@taha.co.uk
Revised utd typeset byAhmad Thomson
k
Reprinted in 1998, 2000, 2001, 2004, 2oo7 and 201 1
! All righrs reserved. No part of rhis publicarion may be

reproduced, stored in any rerrieval sysrem, or uansmitted
in any form or by any means, electronic or orhcrwise,
i
z without written permission of the publishers.
t British Library Cataloguing in Publication Dara

l
::
Thomson, Ahmad
.
Dajjal - the AntiChrist (Revised Edition)
l. Islam
I. Tide
Paperback ISBNs
r-897940-38-6 (old)
| -897 940-38-9 (new)
97 8-
Hardback ISBNs
l-84200-086-l (old)
97 8- r-84200 -086- I (new)
Printed by Mega Printing, Turkey
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Contents
Preface to the Revised Edition
Dajjal - the king who has no clothes ... , .. 1
Glossary of Arabic Terms 195
Bibliography 2r7
This book is a work of fiction. Any resemblance between

what is described and what you see is entirely coinci-
dental. It is only a dream of a dreamer in the dream of
Attofi
Acknowledgements
This book could not and would not have been written had it
nor been for the inspiration of Shaykh Dr Abd'al-Qadir as-
SuG ad-Darqawi al-Murabir. La howla wa la quwwata ila bi'llah
- There is no power and no strength except from Allah.
Many thanks to all those who have taught me, to those

who taught me knowing they were doing so, and to those
who mught me without knowing they were doing so. Al-
hamdulillahiwashukrulillah - Praise belongs toAllah and
thanks belongs to Allah.
Preface
to the
Revised Edition
Dajjal, the kingwho has no clotheswes originallywritten in 1980. Major

eyents that have taken place since then have tended to confirm the
overview conrained in the original work:
On the one hand, these have included the 'official' dismanding of
communism - in realiry the tiamese rwin'of capitalism which rather
than having been surgically dissected from its counterpart has in fact
become totally united and at one wirh it - as well as the GulfW'ar, the
Bosnian war, the wars waged by Russia on the Muslims to the sourh,
the containing of rhe Muslims in Palesdne, the continuing offensive
against Muslims in North Africa, the strengrhening of the hold of
the international banking network over all people, and of course the
declaration that the 'new world order' is now in place, with the ac-
companying view that any opposition to this 'order' is by definition
anarchistic and terrorist in nature.
On the orher hand, the resurgence of Islam throughout the world
during the same period has continued to grow steadily, and although
efform ro redefine the teachings of Islam continue - so as to reduce
it to jusr another state religion which does not threaten the founda-
dons ofthe newworld order in anyway, but rather is one of its control
mechanisms - rhe signs are that the desire amongst the main body of
Muslims to live in accordance with rhe original living deen of Islam -
and accordingly rheir ability to distinguish berween the real thing and
rhe official version - has not diminished in the least. If anything it has
grown in depth and intensity.
Accordingly, rhe revised version of this book is nor very different
to the original - othe r than havingbeen expanded slightly - although
I have tried to reduce che frequency with which the word 'kafir' was
used in the first edition. The reason for such abundant use was that it
was only as the book was originally being written that I realised how
much ofwhat I had been brought up and educated to regard as hormal'
was in fact only'normal' for the kafirun - but, when viewed from a
Qr'anic perspective, extremely hbnormal' for the muminun.
ui Dajjal - the AntiChrist
I accordingly used the adjective 'kafir' so frequently in the 6rst

edidon not only in order to remind mysel(, but also so as to shake and
awake the reader out of any complacency that he or she might have.
lt is interesting to note in passing that when Dajjal, the hing wbo
bas no clothes was originally written, the term 'new world order' had
not yet been overdy inuoduced into common parlance through the
media, ahhough it had already been in circulation in its Latin form
- novus ordo seclorum - on the American one dollar bill for many
years, as well as being sparingly referred to by both President W'ilson
and President Roosevelt, inter alia, when plunging America into the
two'world'wars.
President \Wilson told American Congress on the Znd Aprl l9l7
that the purpose of the war was 'to set up a new international order' -
and once the first 'world' war was over the League of Nations was duly
established, in 1920. Similarly, Presidenr Roosevelt allegedly drafted
h plan ro preserve peace' which he named'The United Nations' - the
name given to the organisation which replaced the League ofNations
shordy after the end of the second'world' war,in 1946.
It is only since the conclusion ofthe GulfW'ar in 1991 - which ef
fectively ensured the virtual bankruptcy of all the previously'oil-rich'
Muslim Middle Easr srares - however, rhat the term 'newworld order'
has been openly used on the media, accompanied by the correspond-
ing deployment of Unired Nations 'forces' in the name of 'peace' to
politically destabilise even furrher the countries which, ir is claimed,
they have been sent to'protect'.
Thus, to give but one example, the Bosnian Muslims in former
Yugoslavia we re prote cte d' by having a United Nations arms embargo
imposed on them, while the Serbian aggressors - who were simulane -
ously granted almost unlimited access to arms and military supplies
- we re only 'deterre d', or rather delaye d, from wiping out the defence-
less Bosnian Muslims altogether by the setting up of tafe zones' and
protected areas' and the occasional token NATO practice airstrike.
Having collected large numbers of Muslims in these safe areas and
having persuaded them to surrender their arms, the UN forces then
sysrematically abandoned them to the ir fate - which for the men often
meant death and a mass grave, for the women rape and life as a refugee,
and for the children scars which will never be healed.
Preface uii
The Prophet Muhammad, may Allah bless him and granr him
peace, said that kufr is one system, and I accordingly ried to write
the first edition in a very general manner, without referring to too
many spe ci6c examples, so that it would be like a mirror which would
refect life wherever the book might happen to be read - whether in
Sydney, or Southampton, or Singapore, or Santander, or Shiraz, or
Santiago, or Seamle, or Saskatoon, or San Francisco, or Srinagar, or
Strasbourg, or Sokoto, or Soweto, or Shanghai, or Sharjah, or So6a,
or Seville, or Sinkiang, or Stuttgart, or Swansea, to name but a few. I
have attempted to maintain this approach in this revised edition, and
for the same reason.
Some people have also observed that perhaps the book would have
been clearer and easier to read ifit had been divided up into chapters.
One ofthe points that I was trying to make in the book, however, was
that everything is known by im opposite, and in existence the opposites
are for ever interacting. Although they meet, they do not mix - and
although they do not mix, they are never entirely separate from each
other. The two sides of the coin are opposite each other - but they are
part of a whole, and even if you try to physically divide the coin into
rwo 'halves', each'half'will still have two sides to it.
I rherefore had one long'chapter' in which I tried to present a
kaleidoscope effect with words - a mental hologram - which showed
one picture at one moment and then another, its opposite, the next, in
order to indicare what appeared to be some ofthe main patternings in
existence, and knowing full well that it could not be done ! Again, I have
retained this approach in this revised edition, and for the same reason,
sdll knowing full well that it is impossible, for example, to convey what
the taste of honey and the taste of a lychee pip are really like by means
of the printed word alone.
'$7'hen
the original book was first written, I took ir as read that the
reader would already be familiar with the hadith which describe the
Dajjal, and which are accordingly only referred to but not extensively
quoted in the text. Ofcourse this has not always been the case, and ac-
cordingly any reader who is nor familiar with these hadith should resorr
to the main and trustworthy collecdons of hadith. The reader would
also benefit from referringrc Tlte Signs Before tbe Dry ofJudgernent of
Ibn Kat}ir, uanslated by Huda Kharrab and published by Dar al-Thqwa
Ltd, which conrains many of rhe relevant hadith.
uiii Dajjal - the AntiChrist
During the last fifteen years, many people have aske d about the rea-
son for the sub-title which appeared in the first edition - 't.he kingwho
has no clothes' - and which has been exchanged for'the AntiChrist'
in dris revised edition.
The sub-title used for the first edition was primarily a reference to
the well-known childrens story about the tailors who de ceive d a king,
making him think rhat they had made the 6nest clorhes in rhe land
for him, when in fact all that they had done was to make believe and
take his money. Everyone pretended that tverythingwas all right' and
that rhe king was fully clothed in rhe 6nest garmenEs - unril a child
destroyed the illusion by simply speaking the truth, and asking why
the kingwas completely naked!
The sub-title used for rhe firsr edidon also refers indirecdy to
the Prophet Muhammad, mayAllah bless him and grant him peace,
who was the wisest and most human being that has ever lived among
men - a king in the true sense of the word - and yet who possessed
very little and avoided the pomp and circumstance and finerywhich
envelops most so-called kings.
It has been related by sayyedina '(Jmar, may Allah be pleased with
him, that once when he visited the Prophet Muhammad, may Allah bless
him and grant himpeace, whowaslyingon amat inhis small room, he
was moved to tears when he saw how litde the Prophet possessed.
W'hen the Prophet asked him why he was crying, sayyedina'Umar
replied, 'O Messenger of Allah, how can I not cry? This mar has left
marks on your sides and I can only see what I have seen ofyour stores.
Caesar and Chosroes are leading their lives ofplenty, while you are the
Messenger of Allah, His Chosen One - and lookwhar you have!'
'[bn al-Khartab] he answered, 'isn't it enough for you that for us
there is the next world, and for them there is this world?'
This has always been the case as regards the empire builders on the
one hand, and the true followers of the Prophets, on the other, may
the blessings and peace ofAllah be on them and on their families and
companions and followers in every age.
The sub-dde used for the firsr edition also refers to Allah, the
Lord of the worlds, the King of the Creation, the King'$7'ho is over
all kings - and yet'Who has no clothes!
Needless to say, the reason for changing the sub-title to'the Anti-
Preface ix
Christ'should be obvious. People in general - especially non-Muslims

- are more familiar with this term and have ar leasr some idea ofwhar
it refers to, even in an age where secular education has ensured that the
general population is even less aware ofwhat is in the Bible than in the
past ! Those non-Muslims who have read rhe Bible, or who have receive d
some religious education, however, will no doubt be as fascinared and
curious as I was when reading abour and re fecting on rhe prophecies
contained in it which concern the AntiChrist, and Gog and Magog,
and the second coming ofJesus, peace be on him.
They will probably also be as equally unaware as I was about the
detailed knowledge of these matrers concerning rhe lasr days which
the Muslims possess, and it is for people such as rhese - for people who
know that they do not really know, but who wanr ro know - thar this
book is primarily intended, not as a conclusive statement ofhow rhings
are I hasten to add, but rather as a means of whetting the appetite to
find out more, for ultimarely real knowledge is not found in books - it
is transmitted by those who have been given wisdom.
Manypeople have also askedwhy the followingstatemenr occurred
at the front of the first edition - 'This book is a work of fiction. Any
resemblance between what is described and what you see is e nrirely coin-
cidental. It is only a dream ofa dreamer in the dream ofAllahl - when,
as they are quick to point out, rhe book often appears ro be carefully
describing at least some of what is currendy going on in the world.
The answer is that when the book was complered, I was only too
well-aware that in terms of its being a description of life, the contents
ofthe bookwere incomplere, over-simplified, and inevitably coloured
by my own limited personal experience, perceptions and understand-
ing - and accordingly it was not a completely truc depiction oflife as
it actually is. However much we know, we only know a litde.
Furthermore, I was also only roo well aware of Ibn al-Arabi's
well-known words: 'Know that the whole creation is an imagination
(khayal), and that you are an imagination in that imaginarion, and
that whatever you think is an imaginarion, in rhat imagination, in thar
imagination.'
How then can anyone with any sense give reality to a khayal, to
an imagination, and not to rhe source of that imagination - Allah,
the Real?
x Dajjal - tbe AntiChrist
No one has created Allah - although some of todayt 'experts' in

rheir whire coats and pinstripes would have us think this, that we have
imagined a God in order to try and make sense ofexistence, or to turn
to in times of trouble.
The truth ofthe matter is chat it is we who have been'imagined'by
Allah. It is Allah'Who has given us reality, not the other way around.
It is Allah rVho has cre ate d us. Everything in creation has a beginning
and comes to an end and ceases to exist. Allah has no beginning and
no end. He has never not existed and He will never not exist. He is as
He was before the Creation was brought into existence, and He will
remain as He is after the Creation has ceased to exist. Surely every-
thing in creation comes from Allah and surely to Him everyrhing in
creation returns.
Allah is the Real. Allah is Tiue. Everything other than Allah is a
6cdon. It, whatever'it' is, may appear to exist, but it will inevirably melt
away like a fading dream - including'you', and 'me', and 'them', and 'it',
and any'thing' else you may care to mention.
To conclude, when the first edition of rhis book was first being
written, I was only too well aware that it is impossible to summarise
and encapsulate life in its torality on rhe printed page. The most
that could be achieved was to project a combinarion of 'headlines'
and'images'which, ir was hoped, would indicate some of the main
characteristics of the world as it is today. This remains the case today
and it will always be so, and, if anything, I am now even more aware
than ever before rhat rhe innumerable variations and forms in life defy
detailed description and categorisation: W'e all try to 'make sense' of
life and ofwhat happens in ir - both to ourselves and to orhers - but
ultimarely, if we are not foolish enough to rhink thar we know it all,
we are driven to realise that Allah knows and we do not know, and
so to humbly place our foreheads on the ground in complere and
unconditional surrender before our Lord.
Atta[L
Ahmad Thomson
London l4l7/1997
--
In the Name ofAllah

the Merciful the Compassionate
And when the magicians came, Moses said to

them,'Throwwhat you are going to throw!'
Andwhen theyhad thrown, Moses said, 'Vhat
you have produced is magic. Surely Allah will
destroy it! Surely Allah does not proted the
work of mischief makers.'
And Allah will vindicate the truth by His words,
however much the guilry detest it.
(Qurhn: Surab Yunus - 10.30-82)
The Companions of the Fire and

the Companions ofthe Garden are
not the same. It is the Companions
of the Garden who are the victors.
(Qrr'aot Surat'al-Hashr - 59.2o)
In the country of the blind

the one eyed man
is king
Dajjal
There are three aspects of the Dajjal. There is Dajjal the individual.
There is Dajjal as a world wide social and cultural phenomenon.
There is Dajjal as an unseen force.
ooooo
Although the word 'Dajjal' - which comes from the Arabic word
meaning'to deceive', 'to cheat', 'to smear with tar' - does not appear
in rhe Qurhn, the Dajjal is described in considerable detail in all the
major collections of rhe,Flz dlth,including the two well-known Sahih
collections of Imam al-Bukhari and Imam Muslim, especially in the
sections which are concerned with 'rhe last daysi rhe period of dme
immediately preceding the end of the world, as well as in many other
compilation s of Hadith such as Al-Mishkat Al-Masabih, TTte Gardens
of t b e Rigb t e o us, and A l-M u w att a' of Imam Malik :
From Abdullah ibn'LJmar, mayAllah be pleased with him:
The Prophet Muhammad, nray Allah bless him and grant
him peace, stood up to speak to his people and after prais-
ingAllah as He should be praised, may He be Exalted and
Glorified, he spoke about the Dajjal, saying,'I warn you
against him, and there is no Prophet who has not warned
his people against him - even Noah warned his people
againsr him. But I will tell you somerhingwhich no orher
Prophet has told his people. You must know that the Dajjal
is one-eyed, and Allah is not one-eyed.' (It was related by
Muslim)
From Abu'l-Dira, may Allah be pleased with him:
The Prophet Muhammad, may Allah bless him and grant
him peace, said,'W'hoever memorises the first ten ayat of
Surat'al-Kahf will be protected from the Dajjal! (It was
related by Abu Daud and by Muslim)
From Abdullah ibn Abbas, may Allah be pleased with him:

The Messenger of Allah, may Allah bless him and grant
him peace, used to teach this dua in the same way that he
would teach rlrem a surah of the Qurhn:
2 Dajjal - the,4ntiChrist
,4llabumrna inniy a'udbu biha min adhabi jahannaF/tA,

wa a'udhu bika min adbabi'l-qabri, wa a'udhu bika rnin
f.nati' l-Masib i'd-D ajj a I wa a'udh u b i.ka rnin f.tnati' l-nab a
wa'l-rnamati.'
'O Allah,I seek refuge in You from the torment of Hell,
and I seek refuge in You from the torment of the grave,
and I seek refuge in You from the trial of the Dajjal, and I
seek refuge in You from the trial of life and death.' (It was
related by Malik)
'Al-Masih ad-Dajjal' literally means 'the False Messiah', in other words,
'the Anci-Christ' - as opposed to 'Al-Masih ibn Maryam', meaning
'the Messiah son of Mary', in other words, the ProphetJesus Christ,
peace be on him:
From hbdullah ibn 'lJmar, may Allah be pleased with him:

The Prophet Muhammad, mayAllah bless him and granr
him peace, said, 'I dreamt at night that I was at the Ka ba,
and I saw a dark man like the most handsome ofdark men
you have ever seen. He had hair reaching to between his
ears and his shoulders like the most excellent of such hair
rhat you have se en. He had combed his hair, and warer was
dripping from it. He was leaning on two men or on the
shoulders of rwo men doing tawaf around Kaba. I asked,
"'W'ho is this?" It was said, "Al-Masih ibn Maryam." Then
we were with a man with wiry hair and blind in his right
eye , as if it was a foating grape. I aske d, " rtr7ho is this ?" It
was said to me, "This is AI-Masih ad-Dajjal!' (It was related
byMalik).
ooooo
At some point between now and the end of the world the Dajjal will
most certainly appear.
The Prophet Muhammad, may the blessings and peace of Allah
be on him, was sitting with a group of his companions, may Allah be
pleased with all of them, one day during the late afternoon. The disc of
the sun was just about to begin to disappear behind a wall. The Prophet
said that the time between their sitting there that afternoon and the
end of the world, was as short as the distance,between the bottom
1*
Dajjal - tbe king who has no clothes 3

of the sun and the top of the wall ar rhat moment. This was fourteen
hundred years ago.
Allah confirm sinthe Qurha that the person who is aske d about the
end of the world - that is, rhe Hour - knows as much about it as rhe
person who asks the question. Allah also says that mankind has only
been given a litde knowledge concerning the Hour. No-one knows
exacdy when it will be, but Allah indicates in the Qurhru that perhaps
it is closer than you think. As far as you are concerned, the world ends
for you when you die.
From Abu Hurayra, may Allah be pleased with him:
The Prophet Muhammad, mayAllah bless him and grant
him peace, said,'There are five thingswhich nobodyknows
except Allah.' Then he recited:
Truly knowledge of the Hour is with Allah - and it is He
'Who
sends down rain, and it is He Whoknowswhat is in
the wombs - and no selfknows what it will earn tomorrog
and no self knows in what land it will die. Thuly Allah is
All-Knowing, Aware. (Qor'oot Surah Luqmdn - 31.34)
(It was related by Muslim)
Many of the signs of the end of the world are clearly indicated in the
Had;th collections, andwhoever is awake and aware of rhe signs in the
self and on the horizon, knows about these signs and recognises them
when they appear. Virtually all the signs of the end of the world are
now apparent, except for the last four major signs, and it would appear
that even chese are now imminent.
Amongst rhe signs already apparent are: that rhe poor and the
desdtute build tall buildings in which people glorify rhemselves; rhat
the slave girl gives birth to her mistress, one meaningofwhich is thar a
mother who is enslaved by her work siruation has children who grow
up to be uncontrollable and who dominate and tyrannise the family
situation; that women greatly outnumber men; that there are many
women who no longer give birth to children; that everyone is con-
cerned with working so that not only the men but also the women go
out to work; that family des are neglected or abandoned; thar rhere
is an abundance of food, much of which has no blessing; rhar when
a person is offered food it is refused; that dme is short; that there are
8..
4 Dajjal - tbe AntiCbrist
many people who are hard-hearted and mean; that there are many
people who bear false witness; that the uuthful are disbelieved and
rhe liars are believed; that the strong devour the weak; that few are
wise and many are ignorant; that the leader of a people is che worst
of them; that a people fear a tyrant so much that they dare not even
rell him that he is a tyrant; that there is much fighting and killing of
people ; that the ones who do the killing do not know who is being
killed, and that the ones who are killed do not know why they have
been killed; that there are pe ople who behave like animals; that there
are women who wear rheir clothes like a second skin so that they
appear naked even though they are clothed; that many people drink
alcohol; that adultery and fornication are common; that men lie with
men, and women with women; that men we ar silk; that female singers
and musical instruments are popular; that usury is so widespread that
even those who are not direcdy involved in it are affected by it; that
there are few people who are trustworthy in their business transac-
tions; that people disrust those who are honest and trust those who
are dishonest; that writing is widespread; that attempts are made to
make the deserts green; that there are people who attempt to change
the balance of nature and who interfere with and interrupt the basic
cycles and processes ofexistence; that earthquakes and other natural
disaste rs increase in frequency and intensity; that people wish they were
out of this world and in their graves; that people believe in the stars
rather than trusdng in God; that there are many false prophets, each
claiming to be a messenger of God; that voices are raised in anger in
places ofworship; that manyofthe Muslims become extremelywealthy;
that rhe Muslims are numerous but powerless - because of their love
for this world and their fear of death - and unable to stop the nations
of rhe world from invading and plundering them; and finally that the
sun rises in rhe west, one meaning ofwhich is rhat the life transaction
of Islam is adopted by people living in the western world - although
it is clear from rhe Hadith collections that this is also an event which
is destined to literally take place:
From Abdullah ibn Amr, may Allah be pleased with him:

The Prophet Muhammad, may Allah bless him and grant
him peace, said, 'The first of the signs (of the Hour) to
appearwill be the risingof the sun from the W'est and the
appearance ofthe Beast before the peoplein the forenoon.
j'
-]
6
Dajjal - the hing who has no clothes 5

\UThichever ofthese two e ve nts happens first, the orher will
follow immediately. (It was related by Muslim).
Commenting on this hadith, Ibn Karhir srates thar the emergence of
the Beast - either in or near Makka - will be the first of the earthly
signs, just as the rising of the sun from the W'est will be the first of the
heavenly signs. [n summarising what the Qur'an and the Hadith say
about the Beast Ibn Kadrir stares inhisbookAl-Bidayah wan-Mhayab,
meaning'The Beginning and the Endi as follows:
Among the signs of the Hour will be the emergence of a
beast from the earth. It will be very strange in appearance,
and extremely huge ; one cannot even imagine what ir will
look like. It will emerge from the earth and shake the dust
from its head. It will have with it the ring of Solomon and
the rod of Moses. People will be terrified ofit and will try to
run away, but they will not be able to escape, because such
will be the decree of Allah. It will destroy the nose of every
unbeliever with the rod, and write the word 'kafir' on his
forehe ad; it will adorn the face ofevery believer and write the
word'mumin'on his forehead, and it will speak to people.
As well as the rising of the sun from the W'est and the emergence of the
Beast from the earth, the Hadith also refer ro orher major signs which
have yet to take place, including the Smoke - which will drive people
from the east to the west; the destruction of Madina al-Munawarra;
the destruction of the Ka'ba in Makka by an Abyssinian called Dhu'l-
Suwayqatayn; and three majorlandslides - one in the Easr, one in the
W'est, and one in Arabia - at the end ofwhich fire will burst forth from
the direction of Aden in the Yemen, and drive people to the place of
their final assembly.
According to most of the commentators, these events will probably
take place after the last four major signs of the end of the world have
occurred - and these are: the appearance of Dajjal the individual; rhe
appearance of the Mahdi, the righdy guided leader of the Muslims who
will fight the Dajjal; the re-appearance of the ProphetJesus, on him be
peace, who as well as breaking all the crosses, killing all the pigs, marry-
ingandhavingchildren andprayingwith rhe Muslims,will also kill the
Dajjal; and the appearance ofYajuj wa Majuj, or Gog and Magog, a tribe
of people who will scatter across the world, creating destrucrion.
ooooo
6 Dajjal - the AntiChrist
There are three aspects of the Dajjal. There is Dajjal the individual.
There is Dajjal as aworld wide social and culuralphenomenon. There
is Dajjal as an unseen force.
ooooo
lt is clear that before Dajjal rhe individual appears on earth, there must
already be present and established the system, and the people running
that system, which and who will support and follow him when he does
appear. Evidence of that system, and rhe people running that system,
is evidence of Dajjal as a world wide social and cultural phenomenon,
and Dajjal as an unseen force. The signs of these broader aspects of
Dajjal, that is what Dajjal the individual will epitomise, are very ap-
parenr today, which would indicate that Dajjal the individual is soon
to aPPear.
ooooo
Amongst rhe descriprions of the Dajjalinthe Hadith collecrions we
find the following: Dajjal has one eye,like a foatinggrape. Dajjal can
be heard all over the world ar the same time. Dajjal will show you fire,
but it will not burn you. Dajjal will show you water, but you will not
be able to drink it. Dajjal will talk of rhe Garden, and make it seem like
the Fire. Dajjal will talk of the Fire, and make it seem like the Garden.
These descriptions all fit the characteristics of today's media systems
and communications technology, and especially the manner in which
they are largely used.
The Dajjal is also described in rhe Hadith as having many eyes on
both sides, and travelling about the world in large hops. This description
fits the characteristics oftoday's means of mass transport. Dajjal is also
described as having the letters KFR written on the forehead. Some of
the jets in the Israeli airforce have these letters painted on their noses.
The letters KFR are the basic root letters of the Arabic word kufr,
or ka6r. Kufr is to cover up and to reject. The kafir is the one who cov-
ers up the true nature of existence - that is, that there is no god only
Allah - andwho rejects the messengers who are sent byAllah ro show
people how to live in harmony wirh what is within them and with what
is without them, and to worship and have knowledge ofAllah.
'W'hen
the Prophet Muhammad, may the blessings and peace of
Allah be on him, said that you should seek knowledge as far as China,
he was talking about knowledge ofAllah, or at the very least knowle dge
which leads to knowledge ofAllah. Ifyour knowledge does not come
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from fear ofAllah, you have been deceived. Fear Allah, and Allah will
give you knowledge. The kafir reje cts this. The kafir is thus diametrically
opposed to the mumin.
The mumin is the muslim who openly affirms the true nature of
existence, and who accepts and follows the example and teachings of
the Prophet Muhammad, may the blessings and peace ofAllah be on
him, the last of the Prophets to have been sent by Allah before the end
of the world.
ooooo
It should already be clear that the ka6r system, and the kafirun who
control and believe in tlat system, are none other than rhe manifestation
of Dajjal as a world wide social and cultural phenomenon and Dajjal as
an unseen force. Dajjal the individual will be the epitome of the kafir
system, the ultimate kafir, and therefore inevitably to be chosen as the
leader of that system by the kafirun who are running that sysrcm, when
he appears. The Prophet Muhammad said that kufr is one system. The
kafir system is Dajjal. The three aspects of Dajjal are in fact interlinked
and indivisible. Dajjal.
In the same way the Mahdi will be, when he appears, the epitome
oflslam, rhe way ofthe Prophet Muhammad, although it must be said
immediately that he will be like a drop compared to the ocean of the
ProphetMuhammad, may the blessings andpeace ofAllah be on him.
It follows that the Mahdi will be rhe one who is inevirably recognised
and accepte d by all rue Muslims as their leader. The Prophet Muham-
mad said that the Muslims are one body.
Kufr is at war with Islam. Islam is at war with Kufr. k is clear from
theHadtth that the Dajjalwill fight theMahdi. TheMahdiwillfight the
Dajjal. The Prophe tJesus, who was not crucified, but taken by Allah out
of this world into the LJnseen - and another who looked like him cruci-
fied in his place - the ProphetJesus, on him be peace, having returned
to this world, will kill rhe Dajjal togerher with all his followers.
ooooo
The Dajjal has been the subject of much writing in the past. Prophe-
cies relating to the Dajjal are to be found, for example, inrhe Bible,in
the Book of Reuelatiom byJohn, and in the writings of Nostrodamus.
Many people have repeate dly attempted to interpret these prophe cies
anew in the light of events aking place during their own particular
Iifetimes. The Dajjal is usually referred to as'the AntiChrist'in these
prophecies and the commentaries on them - as also, more recendy, in

rhe loose interpretations which have been placed on them in various
films and videos.
It is not known how reliable or accurate e ither drese prophe cies, or
the commentaries on them, or the later interpretations ofthem, are. It
is quite probable that ar least some of them came by way of the jinn.
The jinn are made of smokeless 6re. They can see us. Only some of
us can see them. Human beings are made ofwater and clay. Angels are
made of pure light. They are incapable of wrong action. They do not
eat or sleep or procreate. They praise Allah continuously. They are the
means by which the creational process operates. The jinn, like us, are
capable of right action and wrong action. Some of them are muslim,
some are kafir, and some are munafiq, that is hypocrites who say they are
muslim when in truth they are kafir. The jinn often communicate with
people, and from their knowledge of the unseen tell of events which lie
in the future. Th.y are often used by magicians and fortune-tellers.
Clearly, ifthe writings ofJohn and Nosrodamus came byway of, or
were influence d by, bad or mischievous jinn, then they are not entirely
reliable, since, as is the case with many of the jinn who are the familiars
of those who practice magic, or who communicate with mediums, for
every truth that is told, several half-truths and ouuight lies are also
added. Given this element of possible uncertainty and error, the only
way that the prophecies ofJohn and Nostrodamus can be shown to
be reliable is when what has been said corresponds to what eventually
happens.
As far as the written word is concerned, therefore, rhe Haditb
conrain the most reliable descripdons of the Dajjal and of the events
which are to take place both before and afte r the appearance of che
Dajjal - wherever, that is, there is a reliable isnad, that is a reliable chain
of transmission from the one who heard or sawwhat was actually said
or done by the Prophet Muhammad himself, to the ones who remem-
bered by heart what that person remembered by heart, to the one who
recorded what they remembered in writing.
the Had.itb which were recorded in writingwere only accepted after
both their contents and their isnads had been scrupulously checked
and authenticated by the scholars who collecte d rhem - unlike today's
versions of rhe Bible, all of whose contents are incapable of being au-
thendcated in this manner, and much ofwhich may therefore originate
Dajjal - the hing who has no chthes 9
from unreliable sources and cannot definirely be attributed to the

Prophem whose words and actions rhe Bible p:urporrs to record.
Allah says in che Qurha - which, being a direct reveladon from
God to Muhammadvia the AngelJibrilwhichwas borh memorisedby
heart and recorded in writing as it was revealed, is even more reliable
than the fully aurhenricate dHadith - Allah says in rhe Qurhn that the
Jews and the Christians have changed and ahered rhe original reach-
ing of their respective Prophets, peace be on them, and rhc numerous
contradictions and discrepancie s which now exist wi thin the Biblebear
eloquent wirness to this facr.
The Prophet Muhammad did say, however, may the blessings and
peace of Allah be on him, that knowledge is the losr property of the
mumin, who may pick it up wherever he or she finds it. The mumin is
the muslim who not only believes in Allah, but who also acrually and
actively trusts in Allah in the course of his or her every-day affairs. The
muslim may believe in Allah whilst still relying on his or her own ac-
tions. The mumin relies on Allah for success. The muhsin is the muslim
who knows that there is only Allah, and thar accordingly reliance on
other than Allah is an impossibility. The muslim, the mumin and the
muhsin are all Muslims, bur theypossess differenr degrees ofknowledge
of Allah. Those who fear Allah the most are the ones who have the
greatest knowledge of Allah, because such fear only comes with such
knowledge. The Prophet Muhammad said that no other being feared
Allah as much as he.
Knowledge comes to the one who purifies the heart by the grace
of Allah. As the heart becomes clear and calm, the knowledge of the
heart increases. This knowledge begins where the written word ends.
For those whose hearrs are puri6ed, so that the signs in the selfand on
the horizon - and theyare the same - are recognisable and understood,
the signs ofDajjal aworldwide social and culturalphenomenon and
as
Dajjal as an unseen force are plain to see , and what they expe rience is a
confirmation and amplificadon of rhe information which the writren
word concains.
The mumin is the muslim who trusts in Allah. Part of this rrust is
to trust oEhers, and to trust onet self, and onet experience oflife, and
one's interpretation ofthe signs in the selfand on the horizon. This trusr
is complete when the person knows his or her self, for whoever knows
their selfknows the ir Lord, and whoeve r knows their Lord knows whar
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comes from their Lord, which is creation, the universe and everything
in it - and no form tangible or intangible, acrual or conceptual, can
be associated with Allah.'Whoever has this trust and this knowledge
is muhsin.
Reading is not the same as seeing. The seeing is a much stronger
confirmation of what has been read. Books can only remind you of
i
!
I what has already been tasted and ofwhat is yet to be tasted or ofwhat
i:' is capable of being rasted. It is the tasdng which is important, not the
record of the tasting, whether that record be audio or visual, or on
paper or plasdc, or on metal or celluloid. To see is to know, but there
are different seeings and different knowings.
ooooo
Considering Dajjal as an unseen force, the presence of this force is
indicated by the arrival of beings from another world who take pos-
session ofhuman beings in the same way as the jinn some times possess
humans and animals. It maywell be that Dajjal as an unseen force can,
like the jinn, acually manifest as humans and animals without actually
having to possess them, that is by taking on their likeness rather than
by taking them over. It may well be that Dajjal as an unseen force is
none other than a horde of kafir jinn, as opposed to being beings of
some orher kind. ft is not known from which world they come. It is
known that there are many worlds. Allah is described in the Qtrhn,
'Worldsl
in Surathl-Fatiha,as 'Lord of the Ibn al-hrabi visited some of
these worlds in vision, and describes these experiences in his book 7}e
Makkan Reuelations. He names vast cities possessing technologies far
superior ro the ones ofwhich some people on this earth boast today.
The sign that this possession has taken place is that you see large
numbers or groups of people all acting as one body, apparently pos-
sessingno individual identity. Although theylooklike human beings
they simply do not behave like human beings, but more like robom. The
large numbers of books and films which deal with this phenomenon
are not mere figments of the imagination. Theypoint to the reality of
what has already occurred and continues to occur, as, for example, in
the film Tbe Man who Fell to Eartb.
Since this aspect ofDajjal as an unseen force is in the Unseen, direct
knowledge ofit is only available to those who have been given access to
the lJnseen. Although the Prophet Muhammad, may Allah bless him
and grant him peace, was given such access, he was not hungry for it.
s
Dajjal - the hing who has no clothes t t
The desire for such knowledge is an obsracle ro rhe one who desires
direct knowledge of Allah.
The evidence in the phenomenal world, thar is the world which is
apprehended by the senses, however, that this rakeover has raken and is
takingplace is to be found by observing the manner in which the social
and cultural conditions in our world have changed, especially in this
century, and byexamininghowlife is conducted today. In orherwords,
it is possible to ascertain the characteristics ofDajjal as an unseen force
by examining Dajjal as a world wide social and cultural phenomenon.
ooooo
ConsideringDajjal as aworldwide social and culruralphenomenon, we
see that the takeover is well underway, and that the time would appear
to be soon approachingwhen it will be time for Dajjal rhe individual
to appear, simply because the systems and the people running those
systems, that is the kafir system, that is the Dajjal sysrem, have appar-
endy gained sufficient world wide control to be able to instare him as
the leader they have all been waiting for, once he has been recognise d
and acclaimed as such.
Dramatic changes have raken place on the face of this earrh in the
last hundred years. The social groupings which used to be prevalent
throughout the world, most of them based on rhe village parrern, a
community offamilie s who all knew and helped each orher and which
interacted with other village communities, have been rapidly eroded
and de-personalised. In the large cities of today, the individual has
become increasingly alienated from his or her self, and from orhers,
and from knowledge ofAllah - a cog in the consumer producer process
who, when not at work or asleep, is often trapped in an infandle and
unfulfilled search for illusory self-gratificadon, which ensures rhar rhere
is usually very little dme left to refect and ro consider where he or she
is going, and no time to actually do something about breaking out of
the recurring behaviour patte rn in which he or she is trappe d.
Even where the social grouping of today is limited in size to the
village number, the actual social transaction berween its members is far
less intimate and cohesive than in the past. There is less time ro meer
together and more time ro watch television. There is less time spent
working together and more time spent working alone. For those who
have been born into this state ofaffairs, this change in social conditions
is not always apparent. It is assumed that things have always been rhe
way they are, as, for example, in the film THX 1138.
12 Dajjal - tbe AntiChrist
Pe rhaps the only way of appreciating how dramatic the change has
been is to observe what happens when a multi-national corporation
decides to exploit the natural resources ofahitherto inaccessible region
of rhe world. ln a relatively brief period of time, the activities of the
people controlling the corporation have not only disrupted the way
oflife of the people living in that area, but have also eliminated their
traditional sources of livelihood and thereby ensured that there is
cheap labour available to carry out the work being generated by the
corporationt activities. Suddenly everyone has a number and wants
this thing called money, and the social harmony which existed before
the mine, or the oil-field, or the timber-felling operation, or the fac-
tory assembly plant, or the hydro-electric power scheme, or whatever,
became a reality, is gone.
All this is done in the name ofprogress, and civilisingthe backward,
and improving the quality of life, but in reality the new lifestyle which
is inevitably linke d wirh the new technology, and with the mockery of
real knowledge which the kafir calls literacy and education, is the sign
of the erosion or end of a truly human transaction in that area, as those
who cannot be utilised are either deliberately driven away, or eliminated
by the inroduction of new illnesses and viruses to which they have no
natural resistance.
Another significant change in social activiry which is cle arly linked
with the degre e of automation in any particular social grouping, is that
whereas in the past a community used to be united by its worship of
God, nowadays this basic and unifying element is often lacking in
people's lives. ln the western world this pattern ofworship used to be
predominandy that of the Christian religion - a peculiar amalgam of
Paul's own ideas, Greek philosophy, the innovations of a priesthood,
which itself was an innovation, in its atrernpts to compromise by all
means with ka6r rulers, and finally a few races ofthe original teaching
of the ProphetJesus, peace be on him.
Since this pattern of worship was not and is not rhe same as that
which was originally embodied byJesus and his followers, it follows
that it did not, and can not and never will, affirm the true nature of
existence or lead to direct knowledge of Allah. It was and is accord-
ingly inevitable that people would constandy abandon this pattern of
worship - the kafir because he or she had no desire to worship Allah in
the 6rst place, and the rue believer because he or she realised that the
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brand of Christianity which was being advertise d had little to do with

the original teaching ofJesus, and was not based on the behavioural
pattern of him and his community, and would not lead to knowledge
of Allah.
It was the fragmentation of western society by the advent of rhe
me chanised way oflife, the so-called 'industrial revolution'which made
it easier for people to break free of the Christian pattern of worship.
No worship was preferable to a parrern of worship which although
performed in the name of Jesus did not conform to the partern of
worship whichJesus had in fact brought - and which has in fact been
long lost for ever.
It is interesting to note thar there are some writers who have equate d
the Official Thinitarian Church, in all its diffe rent manifestations, with
the AntiChrist, since so many of its basic doctrines are nor only invented
by man but also openly contradict whatJesus himself mught, may the
peace of Allah be on him, and since so many of its riruals derive from
sources other than the lifestyle ofJesus and his community.
This view is reinforced by the fact that it was the champions of
the Official Tiinitarian Church, both Roman Catholic and then also
Prote stant, who in past centuries wage d war on and eliminated all those
Unitarian Christians - including the Nazarenes, the Ebionites, the
Donatists, the Arians, the Adoptionists, the Paulicians, the Illumnists,
the Catharii and many ofthe Goths - who sought to follow the original
reaching ofJesus and the way of life embodied by him. Once rhe last
of these Unitarian Christians had been eliminated by the Mediaeval
Inquisition and its successor the Spanish lnquisition - alongwith agreat
many of the UnitarianJews living in Europe - the Official Tiinitarian
Church then concentrated on attempting to eliminate all the Unitarian
followers of the Prophet Muhammad, the Muslims, and despite its lack
of success in this project continues in these attempts even today.
The degree ofsuccesswhichwas achieved by *re Official Tlinitarian
Church in the se attempts, both in the past and in the present, was, and
is, only made possible by the fact that it has always worked hand in
glove with the kafir system, that is the Dajjal system, which of course
was, and is, also committed to subverting and desroying the pracrice
of a living and dynamic klam.
In rhe light of this, it is clear that any apparent confict between
'Science'and Tiinitarian Christianity is largely illusory and certainly
l4 Dajjal - the AntiCbrist
only skin deep, since they both depend on and support the same system.
However it is equally clear that a distinction must be drawn between
those T[initarian Christians who are perfecdywell aware that the way
they follow is not the way ofJesus, and those people who in all sincer-
ity wish to worship God and who have been misled into believing
rhat the brand of Christianity which they follow is synonymous with
whatJesus originally taught, and who up to now have had no chance
of access ro the livinglife transaction of Islam - which is the Prophetic
lifestyle for this age, and which naturally bears a striking resemblance
ro the lifestyle once embodied byJesus and his original followers, may
Allah be pleased with them.
\7'hat has just been said about the Christians also applies to the Jews.
Many of those who today call tlemselvesJews clearly do not follow the
way of Moses, may the peace of Allah be on him, and indeed a great
number of them do not even claim to be descended from the original
Thibe of Israel for whom both Moses andJesus were specifically sent,
but freely admit that they are descended from other forbears. Perhaps
one ofthe most significant origins ofthese non-jewishJews is thepeople
known as the Khazars, who were originally a small nation living in what
is now Turkey and southern Russia, in the area between the Black Sea
and the Caspian Sea. Their leader, KingJoseph, adoptedJudaism out
of political expediency during the eighth century AD so as to avoid
being conquered either by the Christians who were approaching his
kingdom from the north, or bythe Muslimswhowere comingup from
the south. He was perfectly well aware that this move would ensure a
limited protection from those who also worshipped God.
The descendants of the Khazars, who are usually referred to as the
Ashkenazim, noted for their abiliry and experdse both in the arts and
in their business and financial fiansactions, are now spread through-
our the earth. The way of life which they follow is not the way oflife
which Moses and his community followed, may Allah be pleased with
them. That way oflife had already been lost whenJesus first appeared
on earrh.Jesus, it will be remembered, came to re-establish the way of
Moses amongst the Tiibe of Israel and not to change it one jot or tiftle.
The fact that the scribes and pharisees, the self-appointed priesthood
of what had become the Jewish religion, did not even recognise who
Jesus was shows how far astray they were from the original way of Moses
even then, and that was twenty centuries ago.
Dajjal- the hingwho has no clothes 15
Sometimes described as 'the thirteenth tribe' of Israel, rhe de-

scendants of the Khazars are linked by some historians with one of
the last four major signs of the end of the world, thar is the appearance
of Yajuj wa Majuj, or Gog and Magog, since they are in reality Jews
but not Jews', and since KingJoseph confirmed, in about 960 AD (in
the famous Khazar Conespondtnrr between himself and Hasdai ibn
Shaprut, the Sephardhic Jewish foreign minister of the Andalusian
Khalif, Abdu'r-Rahman III), that the Khazars are descended from
Togarma, the grandson ofJapheth, son of Noah - and according to
Genesis l0: 2-3, the uncle of Togarma was Magog. If this be rrue, rhen
we se e that they are intimately linked with rhe appearance of the Dajjal,
since many of them today are in high positions ofcontrol in rhe various
interlinking systems which togerher make up the kafir system, thar is
the Dajjal system.
There are those who are only too eager to point out that what has
been said about the Christians and theJews also applies to the Muslims,
and that there are manypeople alive today who call themselves'Mus-
lims' but who are not following the way of the Prophet Muhammad
and his community. This is quite true, and it is partially a measure of
the success enjoyed by the Christians and the Jews in t}reir attemprs to
subvert and destroy those who have sought or who seek to follow the
way of Muhammad and his community, may the blessings and peace
of Allah be on him and them.
One of the chiefmethods use d by the kafir system, rhat is the Dajjal
system, to erase living Islam is to introduce the kafir way of life into
the Muslim countries, whilst disguising this ploy by describing it in
'islamic' rcrminology. Nearly all the traditional Muslim lands are today
controlled and governed in accordance with the precepts of the kafir
system, and not according to what is in the Qurhn and the Sunnah.
Although the Prophet Muhammad, may Allah bless him and grant
him peace, said that some Muslims would follow the example of their
pre de ce ssors - meaning the Christians and theJews - just like alizard
making for its hole, he also said that not all of his communitywould
go astray. The re are sdll many Muslims who today follow the same pat-
tern oflife as that which was followed by the Prophet Muhammad and
the first Muslim communitywhich formed around him. The point is,
that although there are people who say they are Muslims but who do
not follow the way of Muhammad, at least the way of Muhammad is
16 Dajjal - the AntiCbrist
still available for those who do wish co follow it, and at least there are
people who still do follow it. The main difference between theJews,
the Christians and the Muslims is that the Jews no longer know or do
the prayer which Moses did, the Christians no longer know or do the
prayer whichJesus did, and the Muslims still know and do the prayer
which Muhammad did.
The wayofMoses and the wayofJesus have beenlost. The religions of
Judaism and Christianity have been developed and introduced instead.
These religions are an integral part of the kafir system, that is the Dajjal
system. The Dajjal system is rhe complete andthesis of the Prophetic
way oflife, as embodied not only by Moses,Jesus and Muhammad, but
also by all the Prophets as far back as Adam, may the blessings and peace
ofAllah be on all one hundred and rwenty four thousand of them.
ooooo
There are three basic patterns ofsocial groupingin the world. There is
rhe simple communitywhich lives in fitra, that is in simple harmony
wirh existence but without following the Prophetic pattern ofworship
of Allah. There is rhe muslim community which as well as living in
harmony with existence also worships Allah in the manner indicated
by Allah through the Prophet Muhammad, may Allah bless him and
grant him peace. Finally there is the kafir society which neither lives
in harmonywith existence nor consciouslyworships Allah. In Reality
of course every single atom is in its place and the overall harmony of
existence eloquentlyproclaims the Majesty and Beauty of the Bringer
into Existence and the Bringer out of Existence and the Only Existent,
Allah.
W'e have seen how thepattern oflife followed bythe small commu-
niry living in fitra and by the muslim communiry has been considerably
eroded and destroyed, especially in the last century, by the spread of
the ka6r system, that is the Dajjal system. ln order to appreciate the
characrerisdcs ofthis system, which is outwardlythe expression ofDaj-
jal as a world wide social and cultural phenomenon and inwardly the
manifestation of Dajjal as an unseen force, it is necessary to examine
the system in greater detail.
ooooo
The way in which roday's kafir srare is managed and controlled is by
means of a highly cenualised and increasingly computerised govern-
ment. The advance of technology, especially in the realms ofcommu-
z-
Dajjal - the bing who has no clothes 17
nicadon and travel, together with the use of complex computerised

information storage and re trieval systems, has made widespread control
from one place a reality. Mosr kafir states are police srares. Compared
with the situadon a hundred years ago, the degree of surveillance and
control exercised by the rulers over the ruled is staggering. Much of
this control is made possible by the form which work takes in today's
indusuial society.
It is significant that the most common form of business concern
today is the large coqporation, whedrer privately or srate owned, which
often not only has branches all over any one particular country, but also
all over any one particular land-mass, and even all over the world. Eve-
ryone who works within a particular corporation srructure is controlle d
by the manner in which rhat corporation operates. People are increas-
ingly obliged to put the rules of the corporadon above rhe application
of common sense and humanity in the conduct of their everyday lives.
Even the individual concern or rhe small business is highly regulated
in what it may or may not do. Everyone is always told thar these rules
are for their own good, but they are never given the chance to see what
life would be like wirhour rhem.
It comes as no surprise to find that those who conrol the govern-
me nt of a kafir state usually control the large corporarions too. The elite
of the ka6r controllers control the ka6r legal system, which is used ro
control all the other interlinking sub-systems in the kafir system, that
is the Dajjal system, by dete rmining what form they may take and whar
the people who work within them may or must not do. This means
thar life in a ka6r state is highly institutionalised, standardised and
regularised. The most common social grouping today is centred around
the work nexus. It is pyramidical in form. The manner of its control
is pharaonic. This enables the few to enslave and control the many,
often without the many realising just how great the degree of control
being exercised over them is. All kafir institutions are run as a business
concern, whether it be the legal system, the government system, the
factory system, the university system, the hospital system or the media
system, to narne but a few.
AII these institutions are geared to enable the e ffe cdve running of the
producer consumer process, which is today's predominanr religion, en-
*rallingthe manywitl its myriad rules and controlled by itspriesthood
ofexperts. The consume r producer process is promoted as the ideal way
18 Dajjal - tbe AntiChris,
-,
oflife by all those who at present control the ka6r states ofthe so-called
modern world. This is not surprising, since it is theywho benefit most
from that process and gather most of its financial rewards.
\7hen establishing the consumer producer process in what is called
the third world or the under-developed countries, the colonisers, as
has already been noted, have always disrupted the way of life which
was being followed by the indigenous population prior to the colonis-
ers' arrival. The basic approach has always been to persuade people to
produce more than they need. To do this they have to be persuade d to
work longer hours than before, and the women have to be persuaded
that they will be free if they go and work in the factory all day. ln orde r
to make the work an attractive proposition, the people are offered
money, but only enough to ensure that once they are dependant on
it they will have to keep on working to have it, because they have not
earned enough to save up. ln order to make the money seem worth
anyrhing, rhe people are persuaded to want products which they never
wanted before and many ofwhich they simply do not need. Once you
have the people wandng the products, they have to obtain the money to
buy the products, which means they have to work to obtain the money.
Thus in a very short period of time a large number of people can be
persuade d to abandon the ir forme r way of life, in order to manufacture
the products which they have been persuaded they want, and so get
paid to buy them.
This pattern is reinforced by introducing the debt-me chanism. Eve-
ryone is encouraged to'need' - in fact, to'want' - more money than
they are acually earning, and to borrow the difference. Once in debt,
then they are hooked and usually rapped. For the majorityofpeople,
'have it now pay for it later' usually means, 'once you're in debt, you'll
be trying to pay it offfor the rest of your life.' The compound interest
trap is a particularly vicious one.
Naturally there are those who, although theyhave been persuaded
to want the goods and the money to buy them, either cannot obtain
work or cannot be bothered to obtain work. lnstead they rurn ro crime.
This provides the ideal excuse for the kafir controllers to introduce their
legal system to protect those who are working and at the same rime to
increase their conrrol over the working populadon. This also means
the creation of more jobs for those who are needed to make the kafir
legal system work, including not only the bureaucrars and office srafi
but also the people who have ro build the offices to house them, and
the courts and prisons to deal with the people who will not play the
consumer producer game. Naturally the fines collected in the courts
do not provide a sufficiently large income to pay for all these buildings
to be erected and to supply the pe ople working in them with a decent
salaqy. Accordingly additional taxes have to be levied. This necessitates
m<ife office space and creates more jobs for the tax collectors. IE means
people have to work harder to maintain their spending capacity. It
me ans people try to avoid paying the taxes, which means the pe ople in
the legal system are given more work. As the taxes are increased and as
the accepted value of money diminishes, because prices are put up to
gather addidonalincomewithout havingro do any additionalwork, the
work force becomes disgruntled. It attempts to organise and alter the
status quo. As a result more laws are passed to control their activities.
This means more work for the people in the legal system. ln no time
at all the consumer producer process has been firmly established. The
workingpopulation is enmeshed in a bureaucratic system oforganised
disorder, in which their attendon has been directed away from their
Sustainer and concentrated on their sustenance - on their economic
viabiliry and their daily bread.
As activitywithin the consumer producer state becomes ever more
complexified and diverse, and as human society becomes correspond-
ingly alienate d and fragmented, there inevitably comes the stage which
we are now witnessing in those countries in which the consumer pro-
ducer process can be said to have originated:
Total Collapse.
It is this cycle of self-destructive activity, the kafir consumer pro-
ducerprocess, which has all but destroyed the radical alternative to this
behavioural pattern, the Prophetic lifestyle. Today millions of people
are trapped in the kafir system, that is the Dajjal system, and although
many of them are not happy with it, it seems unlikely that they will be
able ro appreciate what living Islam really is undl the collapse of the
consumerproducer process in the High Tec North is far more advanced
than at present, so well have they be en programmed to believe that a life
based on consuming and producing is 'civilised' and hdvanced', whilst
a life based on the way of Muhammad, may Allah bless him and grant
him peace, is'primitive' and'backward'.
The consume r producer process ensures that people are treated like
20 Daljal - tbe AntiCbrist
children, encourage d to work hard and to enjoy their play - and not to
ask awkward questions. The ignorance of the people who control that
process and of the people who are controlle d by them is displayed by the
fact that they are unaware of the true nature of existence, and ofwhat
happens ro you after you die. They take existence for granted, pretend
thar they are not going to die in the foreseeable furure, and thinkgfrat
when they do eventually die, they will simply become dust or asliEs.
Those who follow rhe Propheric life pattern, which is based on a
revealed message from Allah and not on the speculadon and experi-
mentation of the so-called 'expert,'know that everything comes from
Allah and returns to Allah. They know that they are on a journey from
Allah to Allah. They know what happens after de ath: the questioning
in rhe grave, the period ofwaiting until the end ofthe world, the being
brought back to life on the Last Day, the Balance being set up, the
weighing of one's actions and intentions, the decision being made as
to whether you are for the Fire or the Garden, and finally your going
to one or the other, for ever.
Those who follow tle Propheric life pattern not only know what lies
on the other side of death, they also appreciate how short life is, and they
act accordingly. Clearly for the one whose sights are fixed on the Garden,
or only on Allah, the exploitation of others in order to build up wealth
and power in this life is clearly a worrhless and pointless proposition.
It is only an attractive proposition to the kafir because he or she thinks
rhar this life is all rhere is, and accordingly attempts ro consrrucr his or
her notion of the Garden in this life and in this phenomenal world.
The Prophetic life pattern is grounded in the worship ofAllah. The
6ve prayers which every Muslim does each day are sometimes referred
to as the five pillars of the day. They support your day and keep things
in perspective. Of course it is necessary to work, for it is only in rhe
Garden that food comes to you wheneyer you want iq bur the mumin
is not subservient to his or her work siruarion, only to Allah. It is much
more difficult for a mumin to be anxious about his or her provision,
because he or she knows that Allah is the Provider, and that whoever
remembers Allah is remembered by Allah, and that whoever praises
Allah is fed by Allah.
Muslim economics is not based on the creation ofdebm. k is based
on the voluntary sharing of wealrh by the rich with the poor. IU(rhat
the ka6r state seeks to achieve by means of heavy raxarion enforced
Dajjal - the hing who has no chthes 2t
by repressive measures, the muslim community achieves byvoluntary
sharing. Voluntary sharing is only possible where the rue narure of
exisEence is known. The one who has been given weakh knows firsdy,
that it is from Allah, secondly, rhat if he or she shares it as he or she
has been commanded by Allah rhis will help rake him or her ro the
Garden, and thirdly, thar ifhe or she does nor share ir rhen such greed
may take him or her to the Fire. The one who wishes to see the face of
Allah also knows that he or she musr give out ofwhar Allah has given
to him or her.
The Prophet Muhammad, mayAllah bless him and granr him peace,
said ro Abu Dharr in the shadow of the Ka'ba one day thar rhose who
are in most danger of going to the Fire are t}re very rich unless they
spend in every direction. He also said thar giving our is a shield from
the Fire. The reason why a muslim community has no need of a police
force, or ofprisons, or of a repressive legal sysrem, is that the prospect
of the Fire provides a far greater dererrent to commirting anrisocial or
selfish acdons, and the prospect of *re Garden provides a far greater
incentive to do right and generous actions, than the deterrenrs and
incentives needed in a ka6r state by people who rhink that rhe Fire
and the Garden are imaginary places dreamed up by the Chrisdans
in the past so that corrupt priesrs could blackmail simple people into
parting with their wealth.
The truth is that although the heaven and hell conceived ofby the
Christians - who no longer have access to the original teaching ofJesus,
peace be on him - may nor bear any actual resemblance ro rhe Fire
and Garden, and although corrupr Christians in the past have used rhe I
i
threat of their hell and the promise of the ir he aven to make money our
of people who feared God, nevertheless the Fire and Garden are real
and you will be going to one or the other. There is no rhird alterna-
tive or easy option. It should be quite clear to anyone who reads the
descriptions of the Fire and the Garden in rhe Qtrhz thar no one in
their right mind would have invented the life after this one in order
to make this life more bearable, since the possibility of going ro the
Fire is ahorrifyingone - and no one can be certain which of these rwo
abodes will be his or her destination in the next life.
Giving out and being generous is the basis of Muslim commerce
and of increasing wealth, since whatever you give in rhe Name ofAllah
is given back to you by Allah at least ten times over. Thus the mumin
is only indebted to Allah. The kafir attempts to make money out of

nothing by charging interest, and when the interest rates go too high
there comes a time when paper and plastic currency is seen to be what
it is, numbers printed on paper or stored in a compurer, absolutely
worthless. The mumin gives out and leaves the rest up to Allah. The ka6r
has to be ruthless to become a millionaire, whilst the mumin has to be
generous to achieve the same object. Whereas the mark of aka6r state
is vast taxation and the accumulation of capital, the mark of a muslim
community is minimal taxalion supplemented by voluntary giving
out and with no accumulation of capital. Money - gold and silver, not
paper and plastic - is kept on the move and in circuladon.
be on him, once said that if he was given a mountain of gold the size
of Mount Uhud, he would be ashamed if it had not been disposed of
within three days. Indeed it was his customary practice never to keep
any money overnight.'W'hatever he happened to have at the end of the
daywas given away
The kafir state aitempts to systematise and orchesrate the disribu-
don ofwealth, to the annoyance ofall except its rulingelite who bene6t
from the mannerinwhich that distribution operates,whilst in amuslim
community the distribution ofwealth takes place naturally, spontane-
ously and unexpectedly, to the delight of all who ffust in Allah.
The people in a muslim community find their meaning in the
worship ofAllah. Allah says in the Qurhn, 'I did not create man and
L
jinn except to glori$ Me.'Allah also said on the lips of the Prophet
Muhammad in a hadith qudsi, 'I was a hidden treasure and I wished to
make Myselfknown, so I created the Universe.'The knower, the known
and the knowledge are one. The people who are trapped in the kafir
system, that is the Dajjal system, do not know this. They have been
conditioned to find their meaning in the consumer producer process
and to accept and submit to the system which enslaves them.
ooooo
It has already been stated that the kafir sysrem, rhar is rhe Dajjal system,
is formed of interlinking systems. In order to understand how rhe in-
terlink operates, it is necessary to look at some of the more infuential
systems more closely. It musr be emphasised and remembered that it is
the systems and structures which are being examined, and not neces-
sarily the people in them.
It often happens that people are born and brought up within the kafir
system, that is the Dajjal system, but they do not believe in it. Indeed it
is because oftheir direct experience ofit that their understanding ofits
extent and nature is often more piercing and penetrating than that of
those who have bee n born and brought up either in a simple community
living in fitra, or in a traditional muslim communiry.
The opposite is also true: A person born and brought up within a
Muslim community may also end up rejecting it. Nothing in life is fixed.
Everything is in change . See how many children born ofkafir parents are
embracing Islam, and see how many children born of muslim parents
are embracing kufr. Everything is in its opposite.
ooooo
It but there is an element of truth in ir: whereas some
is an old clich6,
pe ople work in order to live , many now live in order to work. The kafir
factory system is an inhuman and degrading system. It treats people
as a necessary yet expendable part ofthe consumer producer process.
lncreased automation means that the people who man the machines
are increasingly subservient to the machines. They are obliged to keep
pace with the machines. ln a factory which produces rwenry-four hours
every day, the people have to be highly regulated in order to ensure that
the machines do not have to be stopped and the fow of production
obstructed. Births, marriages and deaths tend to be viewed not as ma-
jor evenrs in a life-dme, but rather as potential inconveniences which
threaten to disrupt the continuity of the production process. Any sense
ofjob security is undermined by the practice ofonly offering short-term
contracts and the threat of being replaced, thereby facilitating motiva-
tion through fear. The only way to survive in such an environment is
either to act like a robot, or to be one.
Success in the factory system is measured by the degree of control
which you exercise over others, and by the degree of control which is
not exercised over you, and by the amount ofmoneywhich you make in
the process. The more products you can afford, the more successful you
are. The more you embody the illusory ideal of the perfect consumer
producer as depicted in the media - and there is more than one ideal
in order to have as many profitable markets as possible - the greater is
your reputation for success in the consumer producer game.
eoooo
ln a kafir society people are educated primarily in order to worf not
in order to understand themselves or the nature ofexistence. The kafir

educational establishments are themselves like factories, only the end
product is not merely a product, but a person who will help to make
producrs either directly by working in the factories, or indirecdy
by managing the factories or by working in one of the interlinking
sub-systems which ensure that the final product can be successfully
advertised, distributed, sold and consumed. \(rhether an individual
is going to work in the public sector, or in the private sector, or in the
services sector, the educational system ensures that hq or she has been
programmed to look at the world largely in terms of the cost ofliving,
the number of unemployed and the gross national product. The kafir
media system maintains this economicperspective in conjunctionwith
the kafir educational system.
The only way to keep people enslaved in the consumer producer
system is to keep them in ignorance. Accordingly they are given sele cte d
information during their so-called education and by the media, and not
real knowledge. They are conditioned to desire rhe bits of paper and
the know-how which will give them the besr positions possible in the
producer consumer hierarchy. If the conditioning is not successful, it
is almost inevitable that the kafir legal system will be called into play in
order to implant the basic ideal of the consumer producer proc€ss more
vigorously upon the person in que stion. The individual who has a good
work record and a job waiting for him or he r is usually dealt with more
leniendy in the courts of so-called justice . Some pe ople are so impervi-
I
ous to the educationalconditioningprocess that theyend up spending
I
I
a great deal of their lives in prison. The result is the same, an individual
who has been rendered ineffective by means of insrirutionalisation.
i
The great majority ofpeople who teach in the educational system
I do not have real knowledge, that is knowledge of the Real, that is AI-
:
i lah, or they would not allow themselves to be part of that sysrem and
accordingly part of the producer consumer process which, as we have
t
t
already seen, only appears to be an artracrive proposition when Allah
t
and the Last Day and the Fire and the Garden are firmly forgotten.
I
Furthermore, real knowledge is free. As soon as a fee is charged, you

I
can be sure that you will only be receiving information for your money,
i most of it useless. Useful information is any information which leads to
real knowledge. The opposite of thar is useless information.
Those who have re al knowle dge , and share ir, do not charge money
:i
Dajjal - the hing u,ho has no clotltes 25
for it, because they know that it is not their knowledge to sell, and
because they know that their knowledge is a gift from Allah which has
only been given to them because they wanted it and Allah wanted it,
and not because they could pay for it. The only kind ofpayment which
is necessary in order to acquire real knowledge is worship ofAllah and
fear of Allah and having a good expectation of Allah. Uldmately it is
only given by the grace of Allah if that is what Allah wants. You will
not acquire this knowledge by seeking it, but only if you seek it will
you acquire it. Allah says in the Qurhn, 'Fear Me and I will give you
knowledgej and'Remember Me and I will remember youj and Ask
and I will answer.'Allah is the fuch, and not in need of what appears
to be other than Him. AII that appears to be other than Him is in need
of Allah.
Allah is Al-'Alim, the Knowing, and Al-Khabir, the Knower of
eyery separate thing that befalls us, AI-Lati(, the All-Pervading. Allah
gives knowledge to whom He pleases, and His outpouring is vast. The
producer consumer system is designed to stop you from finding out.
ooooo
The kafir university system as we know it today, the apex of the educa-
tional condirioning system, is big business. It not only completes the
conditioning process for those who are eventually going to be given
conuol of the consumer producer process and the systems which regu-
late and define its funcdons and make its existence possible, but it also
ensures that a handsome profit is made whilst so doing. It also ensures
that the future conrollers of those countries which have been success-
fully colonised by the originators of the consumer producer process
can be suitably programmed to uphold that process and to protect
the colonisers' interests, long after these countries have been granted
so-called independence and apparent release from the control of their
former colonial masters. This conjuring trick, whereby the colonisers
appear to relinquish conrol whilst in reality still re taining it, is some-
times called neo-colonialism.
Fifty ye ars ago there were hardly any universitie s. Those which did
exist had a relatively small number of students whose primary objec-
tiye was knowledge, although admittedly these universities did cater
primarily for the offspring of the then ruling elite who were educated
in order to take over control as and when their relatives died. As the
new universitie s began to materialise , they at first retained the charac-
ter and aims of the older universities, or at least tried to imitate them.
\7'ithin tenyears of the end of the second kafir world war, however, a
marked change in policy had become apparent. $7'hereas in the past
rhe acquisirion ofknowledge - which is always ahopeless proposition
anyway in any institution whose reachers have no acce ss to a living and
intact Prophetic guidance - had been the main consideration, now Ewo
fresh obje ctives emerged. The first objective was to expand as quickly as
possible so as to have as many fee-paying srudents as possible, despite
the fact that this would mean that a close and meaningful relationship
between the teacher and the taught would no longer be possible. The
second objective was to channel more people into 'the sciences', and
to lay less emphasis on'the arts'.
Of course these objectives were dressed up in suitable terminology
such as, 'everyone has a right to a decent education', and, 'in the interests
of national safety and livelihood research must go on'. ln reality the
so-calle d education was far from decent, whilst the very me thodology
used by these educational institudons often ensured that what was be-
ing searched for would not be found. Useless research is encouraged
in the ka6r university because it keeps people busy and provides the
fortunate few with an opportuniry to build up a reputation and a size-
able income out of nothing.
rU7'har lay behind this change in policy, which clearly emerged after
the end of the second world war, was this: The power struggle which
had been takingplace behind the scenes for over two centuries, betwe en
the Official Thinitarian Christian Church on one hand, and, on the
other hand, those who were busy completing and building upon the
foundadons of the consumer producer process as we know it today - the
archite cts of the new world order - had been concluded. The bank was
now more powerful than the church, the top financier more infuential
than the archbishop.
The sciendfic movement had by now confirmed enough abour
the nature of existence for anyone wirh any intellect to realise that
the Christian metaphysic, whose basis was the untenable doctrine of
Tiinity - which had neyer even been menrioned byJesus, peace be on
him, and which had not been complerely formulated undl about four
hundred years after he had left the earth - was no more rhan a myrh
and no less than a lie. It is inreresring ro nore in this conrext thar, in
contrast, what little knowledge rhe scientists have acquired rhrough
it

their methods of research is confi rmed by what is in the Qurhn which
AtoZ of existence as revealed by the Originator of all
is after all the
which appears to exist.
The primary struggle, however, in this power struggle between the
Christians and the scientists, was not between those who claimed to
know the nature of existence but disagreed with each other. It was
between those who wanted power over the land and the people living
in ic Thus the real purpose behind the new'educational'policywas to
ensure the uniform condidoning of as many people as possible . It was
important that there was only one predominant version ofthe meaning
of life available for public consumption, with only one predominanr
way of life ro go wirh it. The fact that the Christian version could be
'scientifically disproved' meant that the scientific version gained more
credibility and acceptance. As a result life-styles began to change.
Churches began to empty. Sports stadiums began to fill up.
Although many people still believed in God, they did not have the
me ans at their disposal - that is, a living and intact Prophetic guidance
- to integrate that belie fwith the scientific 'facm'wirh which they were
now being presented. Thus although the scientific version was clearly
not the whole truth, it could not, on the face of ir, be disputed - and in
the meantime that magical word, 'research', could be invoked to show
not only that whatever was not yet known was in the process of being
discovered, but also that'research'was accordingly necessary to make
these discoveries.
-
It was on this basis that the sciendsts were able to provide an-
swers to all the questions which the Chrisrians could no longer avoid
by relling people 'rhis is a mystery', or 'this is not imporranr as long as
you have faith' - that the scientific version ofexistence, plagued as it is
with speculacion and theory, came to be widely accepted in the High
Tec North.'\W'hereas the Chrisdans know that God exists, but cannot
explain the nature of existence, the scientists have some inkling of the
nature of existence but cannot relate it to God.
Once the scientific version of the nature of existence and the scien-
tific approach to existence had become widely accepted, the people who
championed this version and this approach, inevitably gained control of
the e ducational syste m. The research which they in factencouraged was
orientated largely towards the development of the producer consumer
system. This development depended on there being a uniform condi-
tioning of as many people as possible. Only as a result of effective and

widespread condidoning could overdl control of the general populadon
be ensured. It was necessary to imbue the people with the notion that
rhe meaning of life was to be found in producing and consuming.
As the numbers of students increased, dramatically after the end of
the second world war, the pe ople who taught at and controlled the uni-
versities changed. The old school either retired or died, and those who
replaced them were e ither dedicated to the producer consumer process
and its ideals, or else they were 'free thinkers', unaware of what rhat
process was, and where its development was leading. The few who were
aware of the change of approach to life which was beingengineered by
means ofthe so-callededucadonalsystem, andwho objected to it, could
not afford to obje ct too strenuously or to attempt to change the trend
as long as they wished to retain their position, and its accompanying
reputation and salary, in the educational hierarchy.
There was nothing they could do to change the system from within
that sysrem, and even less if they left it. The inre rlinking systems which
together form the kafir system, that is the Dajjal system, supported the
educational system too effectively for anyone to be able to change it
merely by opposing it. Severing a head or two from the many-headed
beast does not kill the beast. Indeed those who control the system
encourage acertain amount ofdissent, since it is easier to rule apeople
when they are divided against each other, and also those who are not
easily placate d by minor cosmetic change s to rhe system - which do not
in fact disturb the status quo - usually end up exhausted and ineffecdve
if they try to change the system single-handed.
Of course if too many people try ro change the system together,
and look like succeeding, then they can usually be de alt with by means
of the kafir legal system. AII that is nee ded is a law making their group
'illegal] and then anyone who persists ends up in jail. [n Algeria, for
example, the banner of 'democracy'was held up high until it became
clear that the vast majority of the pe ople were abour to vore for a Mus-
lim gove rnment - whereupon a military regime backe d principally by
France was hastily installed to 'protect the minority' and to tyrannise
the Muslims who had so ne arly upse r their'former' colonisers'political
control mechanism by using democratic means.
As the numbers ofsrudenrs at rhe universities increased, it became
necessary to provide the buildings in which to house and_geach them.
.--
The erection ofthese buildings, or the acquisition ofbuildings already

standing, provided a good source of income for many people, and of
course helped to establish the producer consumer process more firmly
in the process.
As the university system expanded, it took on the usual characreris-
dcs which rypify the kafir institution. Gradually the universiry sysrem,
together with the sub-stratum ofpolyre chnics and colleges which had
grown up below it, became increasingly impersonal and meaningless
- until it had become what it is today, just anorher production line in
the kafir system, that is the Dajjal system.
The relationship between the teacher and the taught was such, and
the academic environment in which that relationship funcdoned was
such, thar the cransmission of real knowledge, even if the teachers had
had it in the firsr place, was an impossibiliry. The numbers were such
and the systems were such that the only transaction which could take
place was the systematic and impersonal provision ofvast quantiries of
structured information, much ofwhich was and is utrerly useless. The
be tter a parrot a person was, the more cleve r he or she was considere d.
'Wisdom
was reduced to awordwirh adevalued meaning. The takeover,
not only as far as the university system was concerned but also the rest
of the educational system which prepared people for thar university
system, was completed, and continues to function today.
Although life at university is usuallydepicted as a time of freedom
and experimentation - that first release from the resrictions ofschool
and rhe parenral nesr - it is in fact highly structured and regulated,
other than in the realm of private' relationships and personal'morality.
Students at today's universides are encouraged to indulge in university
politics and thereby to play a largely non-infuential part in the running
of the university - and woe betide anygroup ofMuslim smdents who
appear to be too well organised - to work and to play so that they can
let offsteam whilst still submitting to their conditioning, and finally to
seek promising jobs in the consumer producer process once they have
been duly awarded their pieces of paper which are commonly called
degrees, and which are nothing to do with the degrees of knowledge
to which the Qurhn refers.
The majority of students do not even know that they are being
conditioned, or whar the nature of their conditioning is. The few who
do re alise what is going on either neve rtheless choose to go along with
i0 Dajjal - tbe AntiChrist
it, or else they drop out. Of those who drop out a few can oyercome
rhe ine rtia to wake up and look beyond the kafir conditioning process
for real knowledge. lndeed it is one of the characteristics of the kafir
system, that is the Dajjal system, that whilst you are in it - that is whilst
the stare of mind which its conditioning proce ss induces, whethe r by
education or media, continues to prevail - it is virrually impossible to
even conceive ofany alternative to it.
The world view, that is the version of the meaning oflife, which is
engendered and nurtured by the kafir educational and media systems
is kufr. Only the one who is not content with this view and who has
rejected the system, is in a position to cut through all the misconcep-
tions and disinformation with which he or she has been blinded, and
to see what Islam really is - is in a position to begin to understand and
followthe way ofthe Prophet Muhammad, maythe blessings andpeace
of Allah be on him, who once asked Allah, 'Teach me to see things as
thevtlooooo
reallv are.'
The kafir hospital system has in the last fiftyyears become an integral
and important part of the producer consumer process. It exists to ke ep
people in working fit condition. Many of the illnesses with which it
has to deal are the dire ct result of the way in which people live, and are
obliged to live, by virtue of the way in which the consumer producer
process operates. The kafir system, that is the Dajjal system, creates its
own illnesses, thereby creatingwork for those who are employed in the
hospital system.
The hospital system is run as a business. Everyone is paid for what
they do. The livelihood of a large number ofpeople depends on other
people being ill - and the way oflife, which has evolved and developed as
an inevitable result ofthe wayin which the modern producerconsruner
state is run, ensures that there are more than enough ill people to keep
the hospital system busy and in business, thereby ensuring coundess oth-
ers, who supply the hospitals and doctors with the tools and medicines
of their uade, steady and profitable employment.
The capacity of the kafir system, that is the Dajjal system, to cre-
ate unnecessary jobs and meaningless activity in any sphere of life is
something almost to be marvelled at. This is in marked contrast to the
situation to be found in the simple village community living in fitra,
or in a balanced muslim community. Ofcourse there is illness in such
Dajjal- the hingwho has no clnthes 31
communities, for illness is the manifestation ofimbalance andeveryone

loses balance at some time or other, but firsdy, the healthy not only
look after the sick, but also they know how to look after the sick, and
secondly, they do not make a business out of it.
Since these two kinds of communities do live more or less in har-
mony with existence, and since they know what to eat and what not
to eat, and since they have a balanced way of life, it inevitably follows
that there is far less serious illness around than in a kafir society, simply
be cause there is far less imbalance. If the heart is at peace, it follows that
there will be no illness which is caused by nervous strain, anxiety or ten-
sion. If rhe correft food is eaten then the illnesses which originate from
the stomach - and most illnesses do - will not arise. If people really
understand and accept the way things are, and if they know where they
have come from and where they are going to, then it is extremely unlikely
that they are going to be on the verge of a neryous breakdown.
Life is very simple. It is simply a question of balance.
The Prophet Muhammadwas once sent some cosdymedicines from
Egypr. He returned them with the message that his way of life was im
own medicine, and the best of medicines. He was so finely balanced
that his only major illnesses arose when people tried to poison him,
whether by means of food or magic. The Prophet Muhammad, may
the blessings and peace of Allah be on him, said that if the heart was
well then the body would be well, and that if the heart was ill then the
bodywould be ill.
The heart is the centre of one's being. It is the means by which we
know the self and Allah, and whoever knows their selfknows Allah. All
the various ourward ways ofdoing things which together comprise the
parrern oflife embodied by the Prophet Muhammad have an inward
and beneficial effect on the heart. The heart is not at peece unless you
worship Allah. Only by rhe remembrance ofAllah is the hearr made
serene. The only way to worship and remember Allah in every single
lived mome nt is by following the way ofMuhammad, may Allah bless
him and grant him peace.
Like the kafir factory and educational systems, the kafir hospital
system tends to be run like a production line. As automation has in-
creased, it has become correspondingly more de-personalised. Medical
staffare obliged, by the sheer number of people wirh whom they have
to deal, not to become involved with their patients. It is easier to treat
them as objects than as humans. Since most of the people who run
the hospical system have usually been university conditioned, it usu-
ally follows that the vast majoriry of them have no real deep medical
knowledge. Many oftheir so-called cures are only skin deep. ln the same
way that the university professors toy with ideas in their theoretical
spe culations, so the doctors experiment with drugs in their medication.
Inevitably the padent can become ahuman guineapig, the final test for
a new drug once no more can be learnt from trying it out on animals.
One of their best medicines is the loving care of the nursing saff.
Doctors are often obliged to experiment simply because they do
not understand the nature ofexistence. Many so-called doctors today
are even unaware ofthe basic knowledge, which is so important in the
practice of medicine , that all matte r is compose d ofvarying combina-
tions of the four elements, that is air, fire, earth and water; that these
elements are respectively hot wet, hot dry, cold dry and cold wet; that
the body of a human contains four humours that is blood, black bile,
yellow bile and phlegm; that these humours are respectiyely hot wet,
hot dry, cold dry and coldwet; that all foods have their own medicinal
properries and, depending on the elements from which drey are formed,
are hot, dry, cold or wet in varying degrees and combinations. Illness
occurs in the body when there is an imbalance of the humours. This
imbalance can be corrected by taking the food which has the opposite
qualities of wharever qualities the illness has, whilst at the same time
refraining from the food which has the same qualities as the illness.
The 'modern'doctor often denies this approach, dismissing it as primi-
tive', and preferring to rely on twenty-first century wonde r-drugs, eve n
though they will eventually de stroy his or he r patients' immune systems
and accordingly their natural resistance to illness.
Homeopathy, which is a complementary way of medicine to the
narural way just described - in that it treats like with like rather rhan
with its opposite - is usually reated with the same disdain by the ka6r
practitioner, even though he or she accepts the very same principle
when it is applied in the use ofvaccines. Similarly the ancient methods
which are used to free the subtle energy fows in the body, such as
acupuncture and shiatsu, are treatedwith suspicion. In realirythe kafir
doctors' opinions as regards these enlightened ways of treating illness
only mirror the refection of their own ignorance in the matter.
It is interesting to note that in order to ensure that the kafir medi-
+
Dajjal - the king utho has no chthes 33
cal view of ueating illness predominates, the kafir legal sysrem usually
makes it illegal to practise as a doctor unless you have the appropriate
kafir medical qualifications and initials after your name. It is ofcourse
necessary to protect unsuspectingpeople from quacks and charlatans,
but there have cerrainly been many instances where doctors with a
profound knowledge of natural medicine have been discredited as
'imposters' simply because they do not comply with the kafir norm
- just as in the days of the British Raj, an lndian who could speak
Arabic, Persian and Urdu fluently, and who knew the entire Qrrhn
by heart, would be classified as 'illiterate' if he or she could not read
and write English!
This approach is typical of the kafir system, that is the Dajjal sys-
rem, as a whole. Any view or course of acdon which contradicts rhe
ka6r norm is rendered ineffective and ofminimal infuence, by making
it 'illegal' before the stage is reached where it might become effective.
Once any action or approach to existence has been deemed to be against
the law' then the weight of the whole kafir legal system can be used to
squash it. In effecr, the kafir system, that is the Dajjal system, ensures
that ifyou disagree with it, you may criticise it but you may not actively
try to change it.
As far as surgery is concerned, there can be no doubt that as a result
of recent advances in technology, coupled with the discoveries made
during the second world war when patients were in plentiful supply,
many wonders are performed, and many lives are either saved for the
time being and improved or otherwise enhanced. It is also equally
clear that many of the operadons carried out in the modern hospital
system are unnecessary, while many of the operations which do appear
necessary are ne e de d to deal with ailments which are direcdy caused by
the way in which people live in a kafir society. If the patients had had
a balanced way of life in the 6rst place, they would not have incurred
the illness which caused them to arrive in the operating theatre. If
techniques did not need to be practised and perfecte d, some operations
would not take place . If sexual promiscuitywas not an established social
norm, then there would be no need for the thousands and thousands
of abortions which are routinely performed every year. If ignorance
about what is on the other side of death was not so prevalent, many
elderly patients might choose to die a natural death at the end of their
natural life-span, rather than being encouraged to opt for a major op-
,1tt,
i4 Dajjal - the AntiChist
erarion - in order to buy a litde more time - from which they might
well never fully recover anyway.
Once in the operadng theaue, again manypatients are no more than
guinea pigs. Let us see what thiswill do to him. rilfill this newtechnique
work? One of the descriptions of the Dajjal inthe Haditb sates thar
the Dajjal will cut a man in rwo, so that it seems that he is dead, and
then put him together again, so that it seems that he is alive and well.
This description aptly fits what goes on in many an operating theatre,
as well as being applicable to some of the psychological disorders, such
as schizophrenia, which,inevitably result from a kafir way of life.
There can be no doubt, however, that good surgeons - assisted both
by skilled anaesthe tists and skilful theare staff - do perform many
invaluable operations, and that good doctors do heal many people,
and that in the process many wonderful discoveries are made. Indeed
it should be emphasised that in all the various interlinking systems
that comprise the kafir system, that is the Dajjal system, there are many
good people who do good - and that any criticism of the system itself
should never be mistaken as a criticism ofsuch people. Life is alearning
process andwhoever seeks knowledge will find it everywhere. Even the
Pharaoh's wife, Asiya, was a believer.
ooooo
The ignorance which is often displayed by the manner in which the
kafir medical profession treats physiological disease is only equalled
by the lack of knowledge which is evident in the way in which many
psychiatrists attempt to de al with psychological disorders. Since they do
not know the nature ofexistence, it follows that they do not know the
nature of the human self. It follows that they do not know how to treat
the ailments of the self. Theyhave no unitaryknowledge. Theydo not
know how the universe and what it contains comes into being, nor how
it goes out ofbeing, nor how ir appears to be in each moment berween
its birth and death. Since they have a 6xed, as opposed to a dynamic,
view of reality it follows rhat theyhave a 6xed idea ofwhar'normal'is,
and so anyone who does not fit that idea is considered'abnormal', and
accordingly is assaulted either physically or psychically in an artempt
to bring them within the bounds of that definirion. Since at the very
best they only have a partial idea as to how the human selfworks, they
are reduced to the barbaric practice ofrendering the brain quiescent
and ineffective, either by drugs and heavy sedadon, or even by elecrric
shock treatment, or lobotomy, or laser-gun bombardment. s
rF"
#
The fact that kafir psychiatrists conc€ntrate on the mind, that is on

the contents of the head, in itselfshows that they have completely missed
the point, since it is the heart which requires attention. Recitation ofthe
Qurhn is enough to still the heart and calm the mind, thereby rendering
many of the kafir psychologist's approaches obsolete. The reason why
many people in today's kafir societies suffer varying degrees and kinds
of madness is because they try and figure out the nature of existence
with their heads, when only the heart is capable of arriving at such an
understanding. Some liken rhe heart to the sun, and the head ro the
moon. The moon does not generare its own light. W'har light it has is
refected light from the sun. Once the hearr has been illuminated by
the remembrance of Allah, the intellect is then illuminated, and not
before.
Perhaps the greatest error of the kafir psychologist is to give reality
to the illusory self, that is the selfwhich does not really exist. They give
reality ro what we think we are , or ro what we rhink others think we are .
To rhe people of real knowledge this illusory self does not exist. It only
appears to exist if an imagined reality is given to it, since what eyer you
imagine, is real foryou. Ifyou cease to imagine anything, existence does
not cease, but rather you see existence as it really is. You see, wherever
you turn, the Existent. \Therever you look, there is the face of Allah.
There is no reality - only Reality.
In effect, the illusory self is nothing more than a solidification of
evenrs obscuring a light which is the true seE the light ofAllah. The
kafir psychologist gives realiry to that solidification of events and not
to the light which it obscures. That is why he or she is kafir: his or her
action covers over the truth of the matter. By giving reality to what is
unreal and by refusing to give reality to the Real, Allah, it follows that
the kafir psychiauist is not going to have any real success in the cures
which he or she attempts to perpetrate, since whatever he or she does
will almost inevitably be without reference to the true nature of exist-
ence andwill accordingly be out ofharmonywith it. The so-called ture'
of the kafir psychologist is imbalance piled on imbalance, darkness
piled on darkness, the outward semblance of 'normality'imposed on
an inward stare of insanity.
The mumin doctor - and by this term we do not mean a muslim
who has been subjected to the kafir educational condidoningprocess
in rhe field ofmedicine and who has accepted that conditioning - the
real mumin doctor knows that the illusory self has to be dismantled
before the true self emerges. This is achieved by purification of the

heart, the centre of your being. This purification is achieved by the
remembrance of Allah. The ransformation of the heart only occurs
by the grace of Allah. This purification and this transformation of the
heart in the inward can only take place if there is a corresponding pu-
rification and uansformation in the outward, that is in your existendal
behaviour pattern.
The only way of life which today makes rhis inward and outward
purification a possibility, and for the one who follows it a re ality, is the
way of Muhammad, mayAllah bless him and grant him peace. This is
the me ans by which, once the heart has be en purified, one knows one's
selfand onet Lord, and these two knowings are the same knowing. ln
Reality the knower, the known and the knowledge are one. To gain
rhis knowledge, it is necessary ro stop rhinking alrogerher - which
means that the one who has this knowledge cannot be trapped by rhe
educational and media conditioning processes, since this condition-
ing is only successful where the thought process has been attracted,
harnessed and programmed.
There is no deep realityto the kafirpsychologisrs'definidons ofwhat
'normal' is. They are arbitrary definitions. Deep sanity is to affirm the
reality of Allah, and this affirmadon finds its fullest expression in the
one who follows the Prophetic life sryle. This life style finds its fullest
expression in the way of the Prophet Muhammad, may the blessings
and peace ofAllah be on him, the first and last of the Prophets in the
Prophetic cycle . His way is its own proof. The one who follows it benefits
from a healthy body and a peaceful heart and the rranquillity which
comes with real knowledge.
The ignorance of the leaders of the kafir medical profession today
is evidenced by the fact that they do not have the cures for the physi
ological and psychological ills which are the natural resulr of rhe con-
sumer producer process and the lifestyle which comes with it. They
concentrate more on the ailments once rhey have manifested, than on
the original cause of the ir having manife sre d in the first place. From one
view-point life is like a chemical equation: Given cerrain ingredients
and cerrain conditions, the result which follows is inevirable : If you
follow the kafir lifestyle you will be in turmoil, and are for the Fire. If
you follow the way of the Prophets you will be ar peace, and are for
the Garden. The Qurhn is the only book on the face of rhe earth today
*tr
I
Dajjal - the king utho has no clothes 37

which contains all rhe equarions. It is the A to Z ofexistence, and in ir is
a guidance which shows you what to do in eve ry situation. The Prophet
Muhammad, mayAllah bless him and grant him peace, said that in rhe
Qurbn there is a medicine, so mke what you need from it.
The one who hasno Qurha in his or her hearr is like a ruined build-
ing, is like a dead person already in their grave. Since ka6r doctors do
not have access to the Qrbn,and indeed would refuse it even if ir were
offered to tlem, rhey proce ed on a basis of trial and error which they
describe as a path of evolution and progress - perhaps little realising
that much ofwhat forms the original basis ofinstitutionalised medicine
today was often culled from Muslims in rhe past, who only received
their knowledge by Allah and by following what is in rhe Qurhn.lhe
kafir doctors may discover some of what is already in the Qurhn by
accident, but they can only have a limited knowledge of what is in rhe
Qurhn, because they do not follow what is in the Qurhn themselves.
They have no unified field of knowledge. You can only understand
what is inthe Qurhn by embodyingwhat isinthe Qur2z. It is possible
to use the right remedy without really knowing why or how it works,
bur this is not wisdom.
As with rhe kafir facrory and educational systems, rhe kafir medi-
cal system is often not really concerned with healing and with what is
beneficial, but wirh money. It is big business, crearing business for the
vast pharmace utical concerns which provide its drugs and equipment,
and keeping thousands upon thousands of people usefully employed
in patching up people, so that they too can be usefully employed. k is
more common to hear the medical srudents of today talking about the
large fees they hope to earn once they have passed the right exams and
collected the right bits ofpaper, than the number ofpeople whom they
hope to heal, or more importantly rhe means by which that healing is
to take place.
The ka6r medical system is an integral part of rhe kafir consumer
producer process. It promises great rewards for the fully qualified. Ir
plays avery important role in the overall managemenr of the ka6r sys-
rem, rhat is the Dajjal sysrem. Closelylinkedwith the kafir e ducational
system and the kafir legal system, im leaders wield great infuence in rhe
kafir state. A hundre d years ago the medical system as we know it today
did not exist. During that relatively short period of dme the takeover
has been completed.
ooooo
The system which makes the operation of the kafir factory, educational
and medical systems aviable proposition, andindeedwhich controls the
operation of all systems in the kafir system, that is the Dajjal system, is
the kafirlegal system. The ka6rlegal system makes the interlinkberween
all the other sub-systems possible. It is thus the heart of the kafir system,
that is the Dajjal system, as a whole.
The kafir legal system defines the structures of all other systems in
the kafir state, regulatingwhat they may do andwhat they may not do,
and it ensures that any alternatives to the kafir system, that is the Dajjal
system, are rendered ineffe cdve, either by making them illegal, or at least
by severely restricting them. The kafir legal system also dictates what
human behaviour is permissible in the kafir state, thereby ensuring the
e(fective control and monitoring ofthe majority ofpeople livingwithin
that state. Anyone who ignores or actively oppos€s the legal system
finds him or her self locked up in prison in a very short space of time.
In effect, the kafir legal system is utilised to ensure that the consumer
producer process runs as smoothly as possible.
ooo60
The inevitable result of such a state of affairs is the police state, that is
a society divided against itself, where one halfpreys on and feeds off
the othe r half. The kafir police force is given wide powers and fre edom
of action. Basicallyits members can do in the name ofthe lawwhat for
anyone else is against the law. They are paid a lot of money to do this,
even though the taxpayers who provide the money and who at times
are both protected and tyrannised by the police do not always want
either to pay the taxes or to have the police force. The argument used
is that ifthere were no police force there would be chaos. The answer
to this is that there would be chaos amongst those who are uuly kafir,
but not amongst those who are uuly muslim.
The wayoflslam means that thosewho follow it do not need apolice
force, because e ach individual is his or her own police man or woman.
lnstead of policing others the muslim looks to his or her own actions
in the knowledge that he or she is answerable to Allah for them. Fur-
thermore, the nature of the muslim community is such that the roots
and causes of crime which are permitted to fourish in a kafir society
simply do not have a place to grow in the muslim community.
As in the field ofkafir medicine, so in the field ofkafir laws, many
of the ills and ailments which provide the legal system with work are
Dajjal - the king who has no chthes 39
the direcr results ofthe way in which the kafir sysrem, that is the Dajjal
syst€m operates, and of the lifestyle which the people working in thar
system are conditioned to follow. The kafir system, that is the Dajjal
system, creates needless activity patterns in order to keep people occu-
pied, and in order to make money out of that activity. Of course some
of the police are helpful, but then helpful people always are.
After the kafir medical system, or rather in conjunction wirh it, rhe
experts ofthe kafir legal system are required to undergo the most rigor-
ous of conditioning educational processes, before they are permitted
to operare. In effect, this is a screeningprocess, whereby those who are
inimical to the kafir system, that is the Dajjal system are preyented from
finding out too much about its workings and are we e ded out. Only those
who will support and strengthen the system are permitted to qualify
and eventually assume positions of responsibilirywithin the system.
As in the ka6r educational system and che kafir medical system, it
is clear that there has also been a change in personnel as it were in the
kafir legal system. This is evidenced especially by the fact that although
God is mentioned from time to time in accordance with legal tradi-
tion - usually just before a witness is about to give evidence - many
of the people who exercise control in the judicial system cle arly do not
either fear God or even believe in Him. If they did, they would act very
differendy to the way in which they do ar Ehe moment. k is interesdng
to note that rhe manner in which a typical trial is conducted is a pale
imitation of the Last Day. The person who acts as judge and decides
what is to be done to the person in the dock acts on many an occasion
as if he or she were God, often completely oblivious of rhe facr that
there will come a time when he or she will in turn stand alone before
Allah, answerable for all that he or she has done.
By examining the changes in the legal system over the last hundred
years it is clear that the takeover has taken and continues to take place.
'Whereas
a hundred ye ars ago the laws ofmost of todayt kafir state s were
based on the remnants of the teachings ofJesus, peace be on him, and
on common sense and common practice, today they are unashamedly
designed to control and manipulate wherever possible. It is said that
rhe laws have been passed to create a more just society, but in reality
their effect has been to keep the majority of people firmly enmeshed
in the producer consumer process. Again, that insidious doctrine, the
doctrine of evolution, is invoked in order to persuade people that the
legal sysrem is progre ssing and getting better, which it will continue to
do - undl it finally collapses, brought down by its own weight.
Like the kafir medical experts, the kafir legal experts do not un-
derstand che nature of reality. They give realiry to what has no realiry
and refuse to give reality to the Real, Allah. It follows that they do not
know how to deal with reality. All their attempts at social engineering
are grounded in speculation and arbitrary theories. They have no cer-
tainty. It follows that the alleged objectives of many of their laws will
never in fact be realised. Thus, for example, the development ofthe laws
designed to uphold human rights has been parallelled by a vast increase
in the degradation and ill-treatment ofhumans throughout the world,
much of tlat ill-reatment and degradation beingcaused by the inf ic-
tion oflaws formulated by the very same legal systems which invented
human rights law in the first place. ln reality these human rights laws
are given publicity in order to persuade people that they have a just
legal system, but not in order to actually establish a just society.
The only cure for the social fragmentadon which is today everywhere
in evidence , and which is be ing aided by the way in which the kafir legal
system operates - even though that system purports to be curing that
fragmentation - is Islam.
One of the results ofkafir colonisadon has been that the kafir system,
-
that is the Dajjal system and especially its kafir legal system has -
been successfully implanted in nearly all rhe countries which, before
the coming of the colonisers, were ruled in accordance with what is in
the Qurbn rndrhe Sunnah.lhis means that at the time ofwriting this,
rhere is nor one country in the world rodaywhich is free from the kafir
system, that is the Dajjal system.
The study, howevet ofhistory from a Qr'anic perspective and not
from the currendy favoured ka6r perspe ctive, clearly demonstrares that
any community, counuy, or group of countries, has always fourished
when following Prophedc guidance, and has always suffered when its
people abandoned that guidance.
The Qr'anic study of history also clearly shows that the people in
any one country, during the passage of time, fuctuate be rwe en kufr and
iman. There is a time when the majority of them are kafir, and there is
a [ime when the majority of them are mumin, and there are times of
transition between these two opposites. This pattern of activity is in
accordance with the true nature of existence, which is the manifesta-
Dajjal - tbe king who has no chthes 41
tion and dynamic interplay of opposites originating from one source,

Allah.
Since everything lies in im opposire, and since the majority ofpeo-
ple in the High Tec North have not been following an unaduherated
Prophedc guidance for several cenruries, it follows rhar the advenr of
Islam in the west is not only rhe cure for the sick kafir smres of rhe
High Tec North, but is also absolutely inevitable. Allah says in the
Qurhn that there is no changing the way ofAllah. Only Allah knows
what is in the future, but insh'Allah the practice of Islam will grow and
f ourish amidst the ruins of the present kafir society once it has finally
and fully collapsed.
The last 6ftyyears has witnessed a dramatic increase in the number
ofnew laws which have been formulared, throughout the world, as well
as in the multitude of reguladons which are drawn up under, and by
virtue of, the so-called authority confe rred by these laws. Never before
in the history of mankind have humans been so regulare d in what they
may and may not do. People are punished for the least deviation from
the legally defined norm, even in circumstances where neither person
nor property has been injured or damaged or even endangered in any
way. The doctrine of strict liability means that a person can be found
guilty of an offence even where there is no blame, and even if, in rhe
circumstances of his or her particular case, he or she was doing whar
according to common sense was most appropriate.
The more laws there are in a country the more 'offenders' there
will be. The more offenders there are, the more business there is for
the people who operate the legal system, and the richer rhey become.
Even in situations where injury or damage to person or property does
occur, and even if the person who caused the damage or injuryhas made
good that damage or injury, he or she will sdll be subjected to the legal
proce ss as well and punished. This indicates that ka6r law is not used to
maintain balance, but has become an idol - which ifviolated musr be
swift in reuibution. The kafir legal syste m is not used to maintain social
harmony, but to maintain social inequalitybymeans ofoppression and
repression. It favours the people who control the kafir sysrem, rhat is
the Dajjal system, and it is used by them to control and manipulate
the people who are enslaved by that system.
Many of the laws in force today arise our of a situation and a society
in which there is no trust betwe en pe ople. ln a time when many people
have become hard-hearted and mean, they seek to take advantage of
others rather than to help them. Such people are describedinrhe Qurhn
as the mutafafifin, meaning'the defrauders', those who demand full
measure from others but who give short measure in return. Laws are
passe d to curtail theiractions, but as quickly as these new laws are passed
the defrauders find ways to evade them, which means that more laws
have to be passed to stop up the loopholes as they become apparenl
Since it is often the defrauders who make the laws in the first place,
it comes as no surprise to 6nd that there are always some loopholes left
open permanently for the lucky few who know about them. Although,
for example, both the Bible and the Qurhn - which many witnesses
hold in the ir right hands as they swear by God to tell the truth in courts
of law - forbid usury, these very same courts not only authorise and
uphold usury but at times even insist on it.
As well as the ever-growing multitude oflaws, life is further com-
plicated by the doctrine ofludicial prece dent which state s that all past
judicial decisions are binding on judges when deciding a case which
has a similar fact situation. Since no situation is ever exactly repeated
again in creation, and since allludicial decisions are made subject to the
personal prejudices of the judges who make them, it inevitably follows
rhat some times judges are obliged to reach decisions which are patendy
unjust because of a case which may have been decided many years ago,
when life and atdtudes were very different to what they are today.
The onlyway around the doctrine ofjudicial precedent is to'distin-
guish cases that would otherwise be binding by indulging in word-play
and intellectual dishonesty - which ultimately causes confusion and
uncertaintywhen a decision arrived at by these means has to be applied
to yet another similar fact situation at a later stage.
The result of all these laws and all these regulations and all the past
decisions which have been reached - often when the law then was very
different to what it is now - is, a complex web of 'do's and 'don't's which
is for ever changing or being changed, so that only the legal expert who
spends his or her whole life in this maze has any idea of im geography.
Indeed the maze is now so large that the need to specialise in one
particular area has become a necessity, until the time is reached, if it is
ever reached, when all the information is stored on magnedc tapes and
compacr discs and we have trial by computer. It is this complexity - a
complexity which is magnified by having a specialist vocabulary and
-t
Dajjal - the hing who has no chthes 4i

complicated procedure s - which ensures that rhe legal expert will always
be needed, and will always command a good price for his or her advice
and services both in and out ofcourt.
This situarion is the complete antithesis of rhat which arises in a
muslim communiry. A muslim communiry has no need ofa legal system.
Everything rhar it needs is in rhe Qurhn and the Hadith.lhe Qur'an
does not need to be changed because it already contains the necessary
guidance as to what to do in every conceivable situation in which a
person may 6nd him or her self It already has what more enlightened
legislators have been seeking to attain for the last several hundredyears.
Since its contents as regards the behaviour of people within the com-
munity and the manner in which they are ro conduct rheir affairs are
simple, it follows that there is no need whatsoever for a specialisr elite
to set themselves up as its interpreters or to enforce it on others. The
people in a real muslim community follow what is in the Qrhn and
the Hadith because they do not wish to do otherwise. Provided rhar
they fear Allah and the Last Day, and follow the way of the Prophet
Muhammad and the first Muslim community which gathered round
-and
him, may the blessings and peace of Allah be on him them, rhey
are not a threat to anyone else and no one is a threat to them. The way
of Islam is a guidance for whoever means well and fears Allah.
One of the secrets of existence is that whatever is in your heart
appears before you in existence. Since a kafir has disorder in his or her
heart he or she experiences disorder in existence. The kafir then tries to
put existence 'in orde r' by changing it ourwardly. If there is still disorder
in the heart, however, the measures taken by the ka6r have no effect,
and disorder merely manifests before him or her in a different form.
Since the mumin, that is the one who is at peace, has peace in the heart
it follows that peace manifests before the mumin in creation and -
Islam is esrablished.
The only way to change or transform what is in your heart is to
follow the way of the Prophet Muhammad and the community which
first gathered around him at Madina al-Munawarra, that is, the illumi-
nated place where the life transaction is. Madina was illuminated by a
people whose hearts had been illuminated with knowledge and love of
Allah and His Messenger, may the peace and blessings of Allah be on
him and them, and who accordingly had no need of anything like the
systems which characterise the kafir system, that is the Dajjal system -
especially its legal system.
Islam is not a system. It is a way oflife, and you can only be de scribed
asbeing a Muslim if you follow that way. Those countries which have
been colonised and subjected to the kafir legal system and the kafir
consumer producer process cannot be described as having'muslim'
gov€rnments, merely because a litde of what is in the Qurhn and the
Hadithhas been incorporate d into 'acts ofparliament: A ruly muslim
country has no need of a ka6r styled parliament. The Qurhn is its
constitution.
Allah says in the Qurhn thar there is no compulsion in the life
rransacrion. Once you know which way Eo go, you simply abandon
rhe waywhich was a hindrance to you. It is not enough to be called a
muslim. It is necessary to be a Muslim, that is to embody the way of
Islam and to be at peace with yourselfand with existence. The Prophet
Muhammad, may the blessings andpeace ofAllah be onhim, said rhat
a Muslim is one from whose hand and whose tongue you are safe. He
said rhar the Muslims should be like two hands washing each other,
and like the rafte rs of a roofwhich support e ach other. He said that you
are not a Muslim until you want for your companion what you want
for your self. He said that you are not a mumin until you prefer for your
companion what you want for yourself. He said that if you have a full
stomach and someone in the house next door has an empty stomach,
then you are not a Muslim. He said that the best aspect of Islam is to
greet those you know and those you do not know, and to welcome and
feed the guest.
If rhe people in a muslim community have this approach to life
and to each other, then it follows that they already are 'law-abiding'
citizens, and abidingby the best oflaws - the laws ofGod, and not the
laws of men. This is only possible in a community ofpeople whose lives
are based on the worship ofAllah. As has alreadybeen nored, Muslim
communities in the past always disintegrared once their members
abandoned the Qurhn and the Sunnah and turned away from Allah
to what is other than Allah.
The majority of offences which have been formulared by the kafir
legal system have not been so formulated with what happens after
de ath in mind. This is in marke d conrrasr to rhe relatively few offences
against the Muslim community which are indicated in the Qurhn.lhe
offences referred to in the Qurbn ar€ rhose anti-social acts which, if
freely permitted, would undermine the rrust which is essential if the
members ofthat community are to live together in harmony. Adukery,

for example, is an offence not only because it involves deception and
betrayal, but also because it destroys the family and therefore rhe com-
munity. The number of witnesses required before the offence may be
punished - which, in the absence of a voluntary confession, is four -
means that there can never be any doubt in the matter - while anyone
who accuses someone of committing adultery but has no witnesses
receives eighry lashes.
This in marked contrast to the ka6r legal system, where a person
is
can be accused and convicted ofand punished for any number ofof-
fences on the flimsiest of circumstantial evidence, and nearly always
when a member of the police says Ehat the person in the dock was
either seen to do the act in question, or admitted to doing it ar the
police srarion. The police are highly skilled in incorporating inro their
written records ofallege d interviews with the accused or ofthe alleged
behaviour of the accused, admissions or acts which will guarantee a
conviction once the matter comes to trial. Even where interviews are
taped, the manner in which the transcript of thar interview is subse-
quendy e dite d often me ans thar a complerely different impression ofthe
substance and tenor of the interview can be created on paper - which
is often the only version of the interview which will be presented in
evidence. Furthermore, it is an unwritten presumption ofkafir law rhar
where there is a confict between the police version of events and the
accused's version of events, then the police version is ro be believed
unless the conrary is proved. If the presumption were the other way
around then there would be too many acquimals, and as a result the legal
system would not be the thriving business concern that it is today.
As far as punishment is concerned, in the ka6r legal system the
motivation behind punishment is to make money and to render ineffec-
dve those who threaten the fabric ofsociety. [n theory the punishment
is also regarded as the just retribution which is to be inficted on the
offender by the legal system on behalfof the otherlaw-abidingmembers
of society. The fact that a great majority of people in todayt 'modern'
societies do not always agree with either the law or the offender's being
punished in accordancewith that law is always conveniendyoverlooked
by those who condnue to administer the law in their name and alleg-
edly on their behalf
The punishments inficted in a ka6r society are also intended ro
deter others from following the example of the person who has been
punished. lndeed by invoking that nebulous concept known as public
policy' - which is never formulated by the general public but only for
the general public - or'the interests of the state' - which in reality are
the interests of the ruling elite who benefit most from maintaining
the status quo as it is - it is possible to punish someone far more than
they deserve in order that others will be sufficiendy deterred from fol-
lowing suit. Since the punishments are in order that the status quo can
be mainrained, it follows that they invariably derive from a distorted
perspecdve.
The relatively few punishments prescribed in rhe Qurhz and the
Sunnah are admittedly both retributive and deterrent in effect, but
the primary motiyation behind them is that the one who submits to a
Qr'anic punishment is thereby released from his or her wrong action,
and accordingly may still go to the Garden. Indeed since the mumin
fears Allah and longs for the Garden and dreads the Fire, it follows that
he or she is far less likely to do a major wrong action in the first place.
This pe rspective is entirely lacking in akafir society, whose members
usually believe thar they will 'get away with it' as long as no-one e ither
catches or sees them doing whatever 'it' may be. The ka6r does not
realise that every action is wimessed by the recording angels, and by
Allah, and that whatever he or she does will have to be answered for
on the Last Day. Given this ignorance, the kafir is far more prone to
do wrong action, and ifhe or she is then caught, will be processed by
the ka6r legal system without reference to what is yet to take place on
the Last Day. Allah says in the Qurhn that the ka6r receives a double
punishment, in this world and in the next.
Since the kafir legal system is not based on any divine revelation -
other than those few laws which derive from the remnants of earlier
Prophetic guidances, or which happen to tally with what is in the
Qurhn by sheer coincidence - but rather is formulated in defiance of
such revelation, it follows that many of the offences which have been
formulated by the legal system are ofFence s only because they have bee n
defined as such by ignorant men, who are not acting in accordance
with what Allah has indicated should be regarded as wrong action.
Man-made laws are only as good - or as bad - as the people who make
them. 'The Law' is neither an abstract entity, nor is it God. In reality,
'the rule of law' is the rule of whoever makes the law. The Sharihh of
Islam is the law of God.
I
Dajjal - the hing who has no clotbes 47
Many ofthe offences defined by the ka6r legal system are nor even
based on common sense, and certainly do not arise from wisdom. They
have come into being because the consumer producer sysrem needs a
great many rules if it is to operate efficiently, and these rules can only be
enforced bypunishing the people who break them. They are the result
ofpolitical expediency, the necessary means for effective manipulation
and population conrol in the kafir system, thar is the Dajjal system. It
will be remembered that the definition ofan ignorantperson is the one
who rhinks he or she knows, when in reality he or she does not.
Just the kafir medical experts have an illusory definition ofwhar
as
'normal'is, so too do the kafir legal experrc. ln effect, if you fulfil the
functions ofan obedient robot in the producer consumer system, then
you fall fully within the legal definition ofwhat is considered'normal',
provided of course that you abide by the rules. Anyone who falls out-
side the legal norm of the kafir system, that is the Dajjal system, soon
finds him or her selfin trouble with the legal system. As the police state
becomes more and more of a realiry, and more and more oppressive,
it becomes increasingly more difficult to follow any human way oflife
which is aviable alternative to that norm, without experiencinggreater
and greater harassment from the legal system.
The legal experts who frame the laws which make the system work
are skilled in defining laws which will enable rhe controllers of that
system to take whatever steps are necessary to protect their interesrs
and to maintain the status quo. Anyone whose actions fall within the
legal definition of an offence is automatically considered a criminal,
and can be punishe d accordingly. It follows that any pattern of activity
which rhrearens rhe continued existence of the kafir sysrem, that is the
Dajjal system, can be 'legally' desuoye d or disrupte d merely by passing
a law which makes rhat patrern of activity'illegali
The kafir media system is then used to justify and promote that law
by using the appropriate emotive adjectives ro describe the pattern of
activiry which has just been oudawed - such as hnarchistic', 'fanatical',
'terrorist' -and by using the appropriate platitudes to make the law
seem necessary - such as'in the public interest','in the interests of rhe
state', 'for the protection of societyi The ease with which such laws
can be passed is eloquent proof of the fact that the ruling elite of the
kafir system, that is the Dajjal system, are not only established at the
head of all the interlinking systems which form the kafir system, but
also by virtue of that fact are able to work in close conjunction with
each other.
The law-making body in any kafir state is also the body which
administers those laws, is also the body which governs in purported
accordancb with chose laws, no matter how many carefully worded
theories concerning the doctrine ofthe separation ofpowers there are,
which seek ro create the impression that the legislarors, the judiciary
and the executive are independent of each other, and therefore by im,
plication incorruptible. ln reality the opposite of this doctrine is true
of the typical kafir state, and that is why it is possible to 'legally' silence
anyone who is too manifestly opposed to the kafir system, that is the
Dajjal system, with ease.
As well as ensuring that the kafir norm and status quo are upheld and
maintained, the legal system, like the medical system, is big business.
It is for this reason that so many prosecutions, which otherwise would
be completely pointless and unnecessary, are pursued. The outcome
'$Thether
of the prosecution is not important. the person accused is
convicted or acquitted is quite irrelevant.'What matters, as far as the
people working in the legal system are concerned, is that they are kept
occupied. If they had a just society theywould be out of a job, and that
is why the controllers of the kafir state ensure that they do not have a
just society.
As is the case with every system in the kafir system, that is the Dajjal
system, the legal system ensures its continued and pro6table existence
by creatingwork for itself Of all the systems it is the most cannibalisdc,
for in efFect it fe e ds offhuman beings. Even a simple motoring'offence'
by one person, for example, is a potential source of income for the police
who deal with him or her, the solicitor, the barrister, the prosecutor,
the judiciary, and of course all those who frll the bure aucraEic positions
which are necessary to enable the cumbersome machinery of the legal
system to grind on its way. It is one of the surprises of creation that
there are people who can view such a sysrem with pride and love, but
then every created beingloves somerhing. The fy loves shit, while the
bee loves honey - and of course there are times when the system does
function well, when the lawyers are skilled, and the uurh does emerge,
and the judge is impartial, and the outcome is just.
Again, aswith the hospital system, it must be emphasised thatwithin
the legal system too there are good people, men and women endowed
with intelligence and integriry whose desire is ro se e rhar justice is done,

and who more often rhan not ensure rhat justice is done - but often in
spite ofthe system and not because ofit!
Given the way the system is ser up, it is not surprising that rhe police
are force d by the very nature of the ka6r system, that is the Dajjal system,
to hunt for and prosecute even the most trivial of so-called offences and
offenders. Given the presence ofall the various legal entities in the legal
system, it follows that they must have work to justify their existence . The
vast amounts of money which are gathered by means of fines imposed
in the courts each day are used to supplement the money gathered by
means of taxes, in order to cover the running costs of the legal system.
These cosrs are vast. The police force is continually increasing in size,
and not only must its members receive their above average pay, but also
they must have all the latest equipment.
Since kafir legal procedure and kafir laws are complex, and expre ssed
in a spe cialisc vocabulary, most people who 6nd themselves accuse d of
anything usually have to obtain assistance from lawyers if rhey are ro
stand any chance ofacquittal in court at all. Since not all the vicrims of
the legal sysEem are rich, and indeed most of them come from among
the helpless and the poor, provision has to be made for the lawyers
who represent them. The legal aid scheme ensures that the lawyers
will still get paid, even when their client has no money. Naturally the
handsome income of the judiciary, and the not so handsome income
of the people filling the bureaucratic posts in the legal sysrem, is also
safely guaranteed, but adds a great deal to the annual cosr ofrunning
the legal system.
Finally the re is the upkeep of the buildings in which the pe ople who
operate the legal system enact their daily dramas, as well as the need
to erect more buildings in what is after all a profitable and expanding
business. As any society disintegrates, more prisons are always nee ded.
All this expense, most of it unnecessary - in the sense thar ifa different
approach to'crime'were used, much of the expense atpresent incurred
could be avoided - has to be met by the people enslaved in the producer
consumer Process.
ooooo
It not only the criminal law but also the civil law which is a potendal
is
source ofhandsome reward for those involved in the legal system. The
dependence ofpeople on the civillawprocess is achieved by ensuring
50 Dajjal - the,:lntiChrist
that even the simplest of transacEions needs to be evidenced inwriting
ifir is to be regarded as 'valid'.'u7'hen you are born, your birth must be
registered, as must eventually your death. Marriage must be registered
and if it does not work out, it is only by means of the civil law that it can
be legally dissolve d, and financial provision and division of shared asse ts
be legally made. \Vhen you die your property cannot be distributed ac-
cording to your wishes without your personal representatives, or their
legal representatiyes first going to court to obtain probate.
Thus all the main milestones along the journey oflife, that is birth,
marriage and death, are in a kafir socie ty only regarde d as re al and valid
and legal and right and propet ifthey have been endorsed by usually
quite unnecessary paper work. Further reliance on the civil legal proc-
ess is also ensured by the fact that in a situadon where people do not
trust each other, and are suspicious of each other's motives - and dris
is the natural condition of the kafir mind - they usually tend to place
more reliance on courts of Iaw to obtain for them what they want.
'What
this means is that the kafir has to be confronted with the threat
of impending punishment before he or she will keep his or her word
when it does not seem expedient so to do.'SThoever does not fear God,
or fear the Fire, or long for the Garden, inevitably has to be threatened
with a big stick!
Everyone is motivated by hope and fear - but what a difference
between those whose hope and fear are dictated by their attirude
towards the creation, and those whose hope and fear are directed by
their attiude towards the Creator.
By far the greatest volume ofwork for the kafir civil courts derives
from the consumer producer process itself. Since that process is based
on competition and exploitation, it follows that there will always be
people who are tryingto get somethingfornothing, and this can usually
only be achieve d by clever word play which achieves the desire d result
without infringing the law. The guidance of a legal expert is needed
in such matters. Similarly, such dishonest activity can usually only be
prevented by taking or thre atening to take the matter before the courts.
Allah says in $e Qurhnthat the kafirun appear to be one body, but they
are divided against each other. It is this division, which is characterised
bylack oftrust and bythewillingness to take advantage ofothers, which
ensures that the civil courts and lawyers are kept in business.
I
Furthermore, because the kafir system, that is the Dajjal system,
I
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I
Dajjal - the hing who has no clothes 5 t
needs so many rules and regulations in order to function, this means
not only that there will always be constant breaches of these rules oc-
curring, but also that experts will be needed to interpret these rules
both in their application and when dealing with any bre aches thereof.
Further dependence on the civil judicial process is also ensured by the
fact that these rules and procedures are for ever changing, which means
not only that the publishers oflegal text books are given continued and
lucrative work, but also that it is only the legal expert who has even
the slightest idea of what the legal position probably is in any given
situation, at any particular point in time.
I/hen anything goes wrong in a ka6r transaction, the only way to
ensure that things are put right is by employing the people who know
how to deal with the paperwork, and who have some idea ofhow all
che relevanr laws - which govern the validity ofwhat the paper in que s-
tion records - operate. Amongst people who trust each other, neither
these laws, nor the courts which administer them, nor the experts who
interpret them, are needed.
The involvement of the kafir banking, insurance, hire purchase,
building society and other finance systems in the producer consumer
system, and indeed in all aspects ofpeoplet lives lived in the context of
thar system, also help ro ensure that the kafir civil ludicial process is kept
busy. All these ka6r financial institutions deal in sophisdcated magic, in
that they create money out of nothing by charging interest, an activity
which Allah expressly prohibits inthe Qurhn, sayingthat those who
indulge in it are for the Fire. They all work on the understanding that
anyone who has been adequately programmed to desire the products of
the consumer producer process will be willing to pay extra if he or she
can have immediate possession of the product in question. The 'extrd
is calculated in terms of interest.
Since all rhese finance institutions only exist to make money out
ofpe ople, they are usually merciless in commencing legal procee dings
whenever a customer falls behind in payment, e specially now that deci-
sions are increasingly being made by computers rather than by human
beings. The overriding criterion no longer appears to be whether or
not someone who needs help is trustworthy, but whether or not he or
she is a good investment - that is, whether or not enough money can
be made out of him or her.
If someone, for example - who under a mortgage agreement has
52 Dajjal- the AntiCbrist
agreed to pay over three times rhe amount that would have been pay-
able if he or she had been able to pay for the house in full at the time
-
of agreeing to buy the house falls behind on the mortgage repay-
ments after having conscientiously paid them for twenty years - and
after he or she has already in fact paid twice the original value of the
house - then under the terms of the mortgage agreement, the house
will usuafly be repossessed and sold, and if the proceeds of sale do not
cover the outstanding de bt, then its forme r owner will be pursued for
the balance. In effect, the end result will be that after having paid for
the house three times over, he or she will end up without the house and
without any money!
There can be no doubt whatsoever that usury, in whatever form it
takes - and charging interest on bank overdrafts or loans is only one of
these forms - is legalised theft.
This situation is the complete opposite ofthat in which one Muslim
lends money to another Muslim, and is quite prepared to wait long
beyond the agreed time of repayment, and if ne cessary relieve the debtor
ofhaving to repay the loan altogethea firm in the knowledge that Allah
will repay the debt for him or her ten times over. Indeed there are some
Muslims who refuse to lend money, but will only give it away, on the
principle and in the knowle dge that if they lend money they only stand
to regain the sum lent, where as if they give it away they wi[ recover ten
time s that amount, in accordance with the promise and by the ge nerous
outpouring of Allah.
This knowledge is entirely lackingin the typicalkafir financial insti-
tudon which, because of its size and the manner in which it is run, can
be utterly ruthless with the most deserving ofpeople, simply because
the individual who is borrowing the money never mee rs rhe individual
who is lendingit. The representative ofthe financial institution is always
in a position to say that if he or she could help then he or she would,
but unfortunately rules are rules, and he or she is bound by the rules
of the company and his or her contracr of employment. Most of the
transactions are conducted via computer, and, since most computers
have not beenprogrammedto be compassionare, for theirprogrammers
are not compassionate, accordingly legal proceedings can be initiated
:
automatically and without deliberarion or compassion.
Although the insurance companies are concerned primarily with
I
safeguarding produccs once they have been acquired, by agreeing to
I
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I
pay out money to the owner if the product is lost or damaged in cerrain
specified circumstances, and provided that the owner agrees ro pay a
specified premium to the insurance company throughout the period of
insurance, they also play a large role in the context ofpersonal injury
and fatal accident claims. Since they are in the insurance uade solely for
purposes of business, the amounts they are prepared to pay out on the
various claims have already bee n carefully calculared, so rhar after rhey
have been paid out the company will be left with an overall profir. If
they can get away with payingless on a claim than they expecr theywill
have to pay, then they will do so. This means that many claims become
the subject of litigation, for it is only when experts' reporrs have been
prepared, and lawyers employed to bargain by correspondence and
advise the respectiye parties as to what sum the judge would be likely
to award if the matter went to court, that it may be come clear as to
how much the claim is really worth. This pattern of activity is another
cle ar example ofhow the kafir sysrem, that is the Dajjalsysrem, creates
activity in order that money can be made out of it.
The kafir civil legal process is like the kafir criminal legal process: It
makes money out ofother people's misfortunes. A person who breaks
an arm at work because, for example, he was given a faulty ladder ro
use, will not re ceive any financial compensarion for his injury until afte r
the insurance company has been involved, solicitors and barristers have
been involved, medical experts have been involved, and, if agreement
cannot be reached, until the matter has been finally setded in court.
ln a simple case like rhis the costs of all these different entities being
involved will be gready in excess of the sum which is finally recovered
by the victim of the accidenc The truth of rhe matrer is that this pat-
tern of activity is not really for the benefit of the victim. [t is more for
the benefit of the so-called experts without whose help the victim can
fecover norhing.
This is the key to the ka6r system, that is the Dajjal system. Once
the experts who control that system have persuaded the majority of
the population to rely on their services, then the position and income
of the experts, and therefore the continued existence of that system, is
assured.
The muslim community has no need of these so-called experts. ln
the case of unexpected damage to property or injury to life and limb,
'Where
the members of the community help each other out. appropri-
from the bayt al-mal, that is the fund
are, money can be distributed
into which the members of the community pay the minimal taxes
required by the Qurhn,
The only taxes which a Muslim is obliged by Allah to pay are the
zakat which is a tax of two and a halfper cent of any capital or income
above a certain amount which has been accumulated and not used for
at least a year - in other words, wealth which is over and above what
its owner actuallyneeds in order to live ; and a tax ofrwo and ahalfper
cenr on merchandise above a certain arnount which has remained in
stock for at least a year; and a tax often per cent on naturally watered
crops, or five per cent on ardficiallywatered crops, which is to be paid
in the form of one tenth or one twentieth of what has actually been
harvested; and a tax of a small proportion of any herd of live stock over
a certain size; and a tax of two and a half per cent of the value of all
mineral and subterranean resources which are mined.
There is also the zakat al-fitr, which is four both-hands-cupped-fulls
of a local staple food, usually grain or dried fruit, payable by or on behalf
of every Muslim in the community at the end of Ramadan, which is
the lunar month duringwhich every adult Muslim in good health fasts
between dawn and sunset. Finally, if a Muslim finds buried treasure, he
or she must pay a tax on it of twenty per cent. All these taxes are paid
into the bayt al-mal.
Since the way of Islam is based on giving out, a real muslim com-
munity ensures that the contents ofthis central fund are immediately
distributed to those in need - as defined in the Qurhn andthe Sunnah
- as quickly as it 6lls up. Since the taxes are gathered in at different
times of the year, it follows that the bayt al-mal is condnually being
filled, expended and replenished. The taxes are so simple that they can
be understood by someone who is illiterate. There is thus no need for
the expert to interpret and administer them.
There are two other taxes, payable by non-muslims, which are
equally simple: Tl:,.e jizya tax, which is paid by all adult males of the
ahlu'l-dhimma, that is any non-muslimslivingunderMuslim rule and
protection. The amount per head, which can be reduced in cases ofred
poverry, is four dinars ofgold or forty dirhams of silver e ach year. This
is approximately the equivalent, at the dme ofwritingthis, of€200-00
English, or $300 American. Byvirtue ofpayingthe jizyatax,theahl ul-
dhimma do not have to fight ifthe Muslim community is attacked, and
are entiEled to protecion by the Muslims during such an artack. The

other tax is ten per cent on imports into Muslim territory from other
countries, which is levied on rraders who are not muslim.
The absolute simplicity of the muslim tax€s means thar they can
be gathered with ease. There is thus none of the unnecessary activity
which is engendered by the kafir tax laws, which are so complex and
so oppressive that they create the demand for legal expe rts to inrerprer
them and find ways of evading and avoiding them, and for a complex
bureaucratic system to colled them - and ofcourse provide the authori-
ties with the work of catching tax offenders and the kafir legal sysrem
with more business in dealing wirh them. Since muslim raxes are so
low, virtually everyone can afford to pay them, especially since they are
only payable out of what a person actually possesses, and not on what
someone may have earned duringthe year. A Muslim, for example, who
has an annual income of a million pounds or dollars would not have
to pay any zakat on this amounr if none of it had been accumulated
for at least a year or more.
ooooo
It is quite evident that, after the regulation ofsociety, the main concern
of many kafir legal system is making money and creating situations from
which money can be made - not justice, It follows that the outcome of
a good many cases depends not on the facts or the merits of the case,
but on who is going to have to pay the costs. This means that there are
two laws, one for the rich and one for the poor. This means that rhe
kafir legal system favours those who control the ka6r system, that is rhe
Dajjal system, at the expens€ of those who are enslaved by that system.
The profits involved are increased by the fact that since the kafir legal
machine involves much bureaucracy there is much delay. This delay is
a disadvantage to the accused or to the litigant as the case may be, since
when events are no longer fresh in peoplet minds the outcome of rhe
case becomes more uncertain. As fr as the people involvedwith the con-
duct of the case are concerned, however, any delay means more pay.
The ka6r legal system, the heart of the kafir system, that is the Daj-
jal system, creates work for itself and is provided with work by virtue
of the way in which the producer consumer system operates, and it
makes vast sums of money out of that work, whilst at the same time
maintaining the status quo which ensures that work continues to be
made available.
Only those who know how the kafir system that is the Dajjal system
works, and who help to control it, share in the profits which arise from
the way in which it operates. Everyone else loses out, in monetary terms
at any rate. Of course in the final analysis success or failure can only
be measured in terms of whether you end up in the Garden or in the
Fire in the life after this one. If one looks at the kafir system, that is the
Dajjal system, from this Qr'anic perspectiye, then it is clear that the
kafir controllers, who imagine that theyhave got it made in thisworld,
are in for a big shock in the next one.
It follows that the following excerpt from a letter from the London
branch of the banking firm of Rothschild Brothers, dated the 25rh of
June 1863 and addressed to the New York bank oflckleheimer, Morton
and Van der Gould - which was quoted by Ezra Pound in his writings,
and which gives some indication of both the nature and the identity
of the iceberg of instirutionalised usury which has so deeply affected
the characteristics and qualityoflife in the rwentieth and twenty-first
centuries - is only oflimited accuracywhen viewed from a kafir perspec-
tive, and of none when viewed from a Qr'anic perspective:
'The few who understand the system ... will either be so
interested in its profits, or so dependant on its favours, that
there will be no opposition from that class, while, on the
other hand, the great body of people, mentally incapable
ofcomprehending the tremendous advantages that Capital
derives from the system, will bear its burden without com-
plaint, and perhaps without even suspecting that the system
is inimical to their interests ...'
It must be emphasised that the Prophetic mode of existence is the

complete opposite of the kafir system that is the Dajjal system. Kufr
creates complexiry. Islam embodies simplicity. ln the muslim commu-
nity there is a complete absence of institutions and bodies of experts
whose livelihood and continued existence depends on creatingwork
for themselves, by feeding offothe r people's misfortunes. The Prophe t
Muhammad, maythe blessings andpeace ofAllahbe onhim, said,'W'e
are an illiterate community. W'e do not write and we do not calculate .'
Human transactions in a muslim community are conducted on the
basis of mutual trust, and not on the basis of a spurious legal validity
which necessitates paper work. lhe Qurhn and the Sunnah contain
all the guidance an individual human being or group ofpeople ne eds.
Dajjal - the king who has no clothes 57
lVhere disputes arise, they can be setded by reference to what is in
the Qurhn and the Hadith, and not necessarily by reference to other
people's decisions in similar facr situacions in the past, or to complex,
arbitrary and for ever changing laws and rules.
It is true thac there are those who have attempted to make a legal
system, based on one or more kafir legal systems, out of some of the
teachings of Islam, but they cannot be regarded as muslims and must
be ignored. They are merely the fulfilment of the Prophet Muham-
mad's prophecy, may Allah bless him and grant him peace, that there
would be those who, in the name of Islam, would follow the example
of their predecessors, meaning theJews and the Christians, just like a
lizard making for its hole , that is by compromising and abandoning the
guidance which their Prophet had brought.
The nature ofthe real muslim community is such, that there can be
no consumer producer process, because the Muslims know that they
were not created for that purpose ; that there can be no educational
system such as is operated by the kafir system, that is the Dajjal system,
because the Muslims do not need to be conditioned to be exploited
- because the basis of a muslim community is the worship of Allah
and not the exploitation ofothers, and because the knowledge which
the true Muslims have is certain knowledge, derived from the Qurhn
and rhe Haditb, directly from Allah and His Messenger, and not the
often useless or irrelevant speculative information in which the kafir
educational system largely traffics; that there can be no medical system,
because the Muslim by virtue ofhis or her way oflife is basically healthy
- and when sick, uses a different form of healing to that employed by
the kafir medical system; that there can be no legal system, because the
guidance in rhe Qurhru. andthe Haditb is comple te and does not nee d to
be changed or amended, and because anyone can follow it without the
necessity of experts to interpret it, and because it can only be followed
if it is accepred voluntarily and not ifit is imposed by or on others; that
there can be no financial systems which operate on the basis ofcharging
interest, because not only are these forbidden by Allah, but also because
muslim commerce is based on generosity and giving out, and not on
being mean and retention.
ln a real muslim society there are no faceless institutions, there are
no banks as we know banks today, there are no prisons and no law
courts, and there is no police force, or standing army for that matter.
The ruler is the person whom everyone has accepted as their rulet and
5S Dajjal - the AntiChrist
who follows what is in the Qurhz and the Sunnah. Since there is no
ruling elite - for the way ofMuhammad expressly forbids dynastic rule
and whoever adopts dyhastic rule does so in defiance of the guidance
sent byAllah - ir follows that there is no body ofpeople who, because
they wish to exploit the rest of the population, need to have both the
means of oppression and the means which are used to disguise the
nature of that oppression.
'W'henever
anyone in a muslim community goes beyond the limits
ofAllah, as indicated inthe Qurhnandthe Hadith, in amannerwhich
harms someone else or the community as awhole, then that person is
dealt with, in accordance with what is in the Qurhn and the Hadith,
by the community through its leader and on the spot without delay.
No one in a muslim community should be deprived of their liberry for
more than three days, no matter what they may have done. Everyone
inclines to wrong action at some time or other. The compassionate way
in which the Prophe t Muhammad, may Allah ble ss him and grant him
peace, dealt with those who had gone beyond the limis set by Allah
provides a clear example of how to rule, for all those who have been
chosen to rule. He directed rulers not to reach a conclusion until they
had heard both sides of the story, and not to sit in judgement if they
were angry or constipated. He never built a prison.
The fact that anythingwhich occurs in a muslim community and
which requires a decision is dealt wirh on the spot means that there is
no room for bureaucracy or bureaucrats or paper work. ln a muslim
community justice is not a matter ofwho pays the costs, because there
are no costs of the kind which the operation of kafir legal systems
engenders to pay.
Anyone in a muslim community who has taken upon him or her
self the obligations of the Shari'ah, that is the road to Allah, which
are simply stated in the Qurhn andthe Hadith, and who fears Allah
and rhe Lasr Day, is solely byvirtue of the way in which hc or she has
chosen to live neither a threar ro orhers nor to his or her own self,
To follow the Prophetic life style is to live in harmony with onet self
and wirh others, and in order to achieve this balance rhere is no need
whatsoever for a body ofpeople who have appointed themselves as the
judges ofothers' actions and as the enforcers of this way oflife. Indeed
whenever this group appears, and there is always a time when it does,
it is a sign of disintegration, a sign of rhe first inclination away from
lslam towards Kufr.
The whole point of the way of lslam is that it cannot be success-

fully imposed on anyone who does not wish to follow it. It can only
be voluntarily adopte d by the one who wishes to live in that way. Allah
says in the Qurhn that there is no compulsion in the life transaction.
Only a fool tries to force people to live in a certain manner, for the
reality ofexistence is that every atom is in its place, and everything that
takes place is intended by Allah. Ifyou look at creation you can find no
fault in it. It is perfect. [f you are a mumin it is no good rying to be a
ka6r. Ifyou are a kafir it is no good rying to be a mumin. You can only
be who you are and allow others to be who they are. There is no power
and no strength except from Allah.
ooooo
Reference has been made to the rulingelite ofthe kafir system that is the
Dajjal system, and to the fact that they now control all the sub-systems
which together make up that system. Up to now this group of kafir
conmollers has not been positively identified. It is now necessary to take
a closer look at who they are. Co-ordinated control of the apparently
separate albeit interlinking sub-systems which toge rher form the kafir
system, that is the Dajjal system, is made possible by the existence of the
ruling elitet se cre t organisations, the various lodges of the freemasons.
The ruling elite of the ka6r system, that is the Dajjal system, are the
freemasons. Their activities are masked by the popular misconcepdon
that the freemasons are no more than a fraternitywho help each other
in the business world and do charitable work. This is true, but the extent
of that mutual assistance, and the high degree of infuence and control
which they exercise, is hidden from public knowledge. The hierarchy
within these lodges, as is typical of all kafir systems, is pyramidical in
form. One of their symbols is the pyramid with the 'all-seeing' eye, the
eye ofthe Dajjal. The freemasons are the magicians ofthe twentieth and
twenty-first centuries. All magic is concerned with a formal manipula-
rion of exisrence which is conducted in such a way that the merhod
used to achieve the desired result is not apparent to rlre onlooker. This
accurately describes the nature of freemasonic activity in the sphere
of the kafir producer consumer system, that is the Dajjal system, even
to the point where governments are subverted and wars engineered in
order that debts may be created, by supplying so-called advisers and arms
at a cost, which are further infated by charging interest on the debts
thereby incurred. The freemasons are todayt equivalent of Pharaoht
magicians, many ofwhom, know from rhe Qurhn, supported the

as we
kafir manipulation control system of the Pharaoh who opposed Moses
and his teaching, and who eventually brought about his own downfall
by so doing. The story of the transaction between Moses and Pharaoh
is related in great detail and more than once in the Qurhn.It demon-
strates with great clarity that when a man ofAllah, who knows that he
is completelyhelpless in the hands ofAllah, meets a man ofkufr, who
relies on rhe magic which Allah has given him wirhout his knowing it,
then it is the man of Allah to whom victory is given by Allah. There is
no strength and no power except from Allah.
ooooo
The transaction which occurred between Moses and Pharaoh is the
same as the transaction which occurred between Noah and the kafir
ruler ofhis time, is the same as the transaction which occurred besween
Abraham and Nimrod, is the sarne as the transacrion which occurred
betweenJesus and the Roman Emperor, is the same as the transaction
which occurred becween Muhammad and AbuJahl, is the same as rhe
transaction which today occurs between iman and kufr, and which
will find its final expression in the confrontation between the Mahdi
and Dajjal.
Looking from the Qrhnic pe rspective , we see thar there
at history
has only eve r been one major transaction betwee n people on the face of
this earch, that is the transaction between those who accept Allah and
His Prophets and those who reject Allah and His Prophets.
Allah is as He was before the crearion of the LJniverse and continues
to be. Allah is as He will be. AIIah cannot be conceived o(, and every-
rhing other than Allah which appears to be is rhe conception ofAllah.
Vision cannot contain Him, but He contains vision, and he is the All-
Pervading, the Knower of every separate thing that befalls us. Allah is
One. Allah is independent ofwhat appears ro be other than Him. He
was not born from anything and nothing is born from Him and there
isnothinglike Him. There is no god onlyAllah. There is onlyAllah.
All the Prophets and Messengers of Allah, may the blessings and
peace of Allah be on them, were sent by Allah to reach people rhe
meaning of these words, and to show them how to live in accordance
with that meaning. They were sent in order that people mighr know the
nature of reality that is the Real that is Allah, and in order that people
might know how to live with that knowledge. They were senr wirh a
Dajjal - the hing utho has no clothes 61
way of life which would lead those who followed it to self-knowledge

and to knowledge ofAllah, the same knowledge, for who ever knows
their self uuly knows their Lord.
It follows, since they all came from and affirmed the same and only
One Reality, Allah, that all the respective Prophers' teachings were
essentially rhe same, although somerimes differing slighdy in rheir
application in accordance with the particular needs of the particular
time and people for whom each Prophet was sent and meant. Mose s and
Jesus, for example, were sent specifically to the Tlibe of Israel, whereas
Muhammad, may the blessings and peace of Allah be on him and on
all the Prophets, was sent for all mankind and the jinn.
It follows that all the people who have ever lived or are alive or are
to live on this earth have only ever had or will have one choice, that is
whether to be mumin or ka6r. In Reality there is not even that choice,
since you can only be what Allah has decreed you will be. Allah is the
doer ofyou and your actions. You are answerable for your actions. On
the Last Day you will not question Allah, but Allah will question you.
Right now the choice is yours.
The Dajjal is not something separate from kufr. The Dajjal is the
final and most extreme expression ofkufr before the end of the world,
just as the Mahdi will be the final and most eloquent embodimenr of
Islam before the end of the world. k will be remembered that the Mahdi
will be a drop compared to the ocean of the Prophet Muhammad, may
the blessings and peace of Allah be on him. It is the final confronta-
tion between the Mahdi and the Dajjaland their respective followers
which, according to the Hadith,heralds the end of the world. During
that final confrontation the ProphetJesus, peace be on him, will reap-
pear on earth and kill the Dajjal. There will then follow the peaceful
rule of the Mahdi as leader of all the Muslims, who will be spread all
around the world. VhenJesus eventually dies, he will be buried next
to the Prophet Muhammad, may the blessings and peace of Allah be
on both of them, in Madina. After this period there will come a time
when Allah will take the arwah, that is the spirit forms, of all those
who trust in Allah from their bodies and this earth, so that there is
only one Muslim left on the face of the earth, in China.'When he dies,
there will be a period when those who are left on the earth will live like
animals. At t}re end of this period, Israfil the angel will blow the first
blast of his rrumper, at which every living thing will die. The e arth will
remain lifeless for a period. At the end of this period Israfil will give a
second blast on his trumpet at which the world will disintegrate, as is
describe d in the Qurhn and rhe Haditb, until ir has become one vast
fat plain of silver sand. All those who have ever lived will be brought
to life again, and this is easy for the One \Who gave you life in the first
place. Then, depending on their actions and the intentions behind
those actions whilst they were in this world, it will be decided who is
for the Fire, andwho is for the Garden. The Fire is for the kafirun. The
Garden is for the muminun. Dajjal and his followers are for the Fire.
The Mahdi and his followers are for the Garden. You are either for the
Fire or for the Garden. Right now the choice is yours.
ooooo
The freemasons are the leaders of the takeover by Dajjal as an unseen
force. The results of their activities are evidenced by Dajjal as a world
wide social and cultural phenomenon. They will be the ones who ac-
claim and support Dajjal the individual when he appears. \Tithout
the fre emasons the takeover would not have progre sse d as far as it has.
Since, at the moment ofwriting this, they control all the kafir institu-
tions and systems in theworld today, itwould seem that theyhave never
been in an apparendy sffonger position than now to orchesuate their
plans for world domination through the producer consumer process,
backed by their banking system, by means of dividing and ruling. The
point has even been reache d where they are planning mass sterilisation
ofwomen in the third world counuies so that, in the name of woment
'liberation', they can manipulate and balance the forces of supply and
demand in the emerging new world market.
The high degree of control exercised by the freemasons today is
witnessed by the fact that they are able to instigate a war, provide the
arms for the two sides to be able to fight it, at aprice ofcourse, and then
take over control, or strengthen control ifrhey already have ir, once
the fightingis ove! any opposition ro them havingbeen considerably
weakened by the inevitable consequences ofwar. Look, for example,
at what has happened in Bosnia.
This technique of manipuladon control by divide and rule is ef-
fected by operating on two fronts at the same time. There is what goes
on behind the scenes as it were, and there is the official stage production
which is put on for the benefit of the general public. The manner in
which rhe hidden activities are conducted is highly ruthless, and the
efficiencywith which they are carried out is matched only by the lengths
Dajjat - the bing *hrh^ no chthes 63
to which rhe freemasons are prepared to go ro put on a convincing con-

stitutional,legal and just stage production for t}re benefit andcondnued
misguidance of the unsuspectingpublic. The success of rhe show, rhat
is of the official version of events, is only made possible by the fact that
the different ka6r sub-syst€ms are able to inte rlink and co-operate, by
virtue of the fact that they are controlled by one and the same ruling
elite, the freemasons, who staged the french revolution to begin with,
and who have never ceased to increase the magnitude of their stage
productions and the control underlying them since that time.
The interaction of the medical and legal kafir systems provides per-
haps the most eloquent example ofthe freemasonic co-operationwhich
is ne cessary to ensure a good stage production fronting the acquisition
of ultimate control. It is not entire ly a coincidence that, taking London
as an example, the High Court ofJustice and the Royal College of
Surgeons have their backs facing each other, but are separated only by
a stonet throw. Although they apparendy face in different direcdons,
they can work in close conjunction with each other when necessary.
To give but three examples of how the legal and medical systems,
aided ofcourse by the media system, can work together, we may exam-
ine the removal of Lord Northcliffe, a former chief proprietor of Tbe
Tirnes newspaper, which occurred after the 6rst world war, and the rial
of EzraPound, the famous poet, and the notorious Nuremberg trials,
which took place immediately after the second world war.
ooooo
Under cover of the first world war, Pale stine - which had been sele cted
as the 'homeland' of the Zionist Jews whose forefathers, the Khazar
Jews, were in fact from the Caucasus - was occupied by the British. The
famous Balfour Declaradon, addressed to Lord Rothschild, was offi-
cially delivered on the 2nd ofNovemb er, l9l7 ,during exactly the same
week in which the Russian Revolution was successfully concluded:
His Majesty's Government view with favour the estab-
lishment in Palestine of a National Home for theJewish
People, and will use their best endeavours to facilitate the
of this object, it being clearly understood
"chieu.-errt
that nothing shall be done which may prejudice the civil
and religious rights of existing non-Jewish communities in
Palestine, or the rights and political smtus enjoyed byJews
in any country.
It is interesting to note in passing that Communism, like Zionism, was

predominantly a KhazarJewish affait as Douglas Reed records in his
book, The Controaersy of Zion:
The British Governmenrt.W'hire Paper of l9l9 (Russia,
No.l, a Collecdon of Reports on Bolshevism) quoted
the report sent to Mr. Balfour in London in 1918 by the
Netherlands Minister at Saint Petersburg, M. Oudendyke:
'Bolshevism is organised and worked byJews, who have
no nationality and whose one obje ct is to destroy for the ir
own ends the existing order of things.'The United States
Ambassador, Mr. David R. Francis, reported similarly: 'The
Bolshevik leaders here, most ofwhom areJews and 90 per
cent ofwhom are returne d exiles, care litde for Russia or any
other country but are internationalists and they are trying
to start a worldwide social revolution.' M. Oudendyket
report was dele te d from later editions ofthe British official
publication and all such authentic documents of that period
are now difficult to obtain. Fortunately for the student, one
witness preserved rhe official record.
This was Mr. Robert'Wilron, correspondent of the Lon-
don Times, who experienced the Bolshevik revoludon. The
French edition ofhis book included the official Bolshevik
lists ofthe membership of the ruling revolutionary bodies
(rhey were omitted from rhe English edition).
These records show that the Central Committee of the
Bolshevik party, which wielded the supreme power, con-
tained 3 Russians (including Lenin) and 9Jews. The next
body in importance, the Cenral Committee of rhe Execu-
tive Commission (or secret police) comprised 42Jews and
19 Russians, Letts, Georgians and others. The Council of
People's Commissars consisted of lTJews and five others.
The Moscow Che-ka (secret police) was formed of23Jews
and 13 others. Among the names of 556 high officials of
rhe Bolshevik state offi cially published in I 9 I 8 - I 9 I 9 were
458 Jews and 108 others. Among the central commitrees
of smdl, supposedly'Socialist' or other non-Communist
parties (during that early period the semblance of 'opposi-
tion'was permitted, to beguile the masses, accustomed
under the Czar to opposition parties) were 55 Jews and 6

others. All the names are given in the original documents
reproduced by Mr.'$?'ilton.
After the conclusion of the first world war, and while the League
of Nations was being set up in order to rubber-stamp the Mandate
which would grant the Bridsh government'internadonal' approval
to administer Palesdne on behalfof the Jews undl a sufficient number
ofJews had been installed in Palestine to be able to take over control
there themselves, Lord Northcliffe, the chiefproprieror of,, inter alia,
Tbe Tirnes newspaper, accompanied by a journalist, Mr.J.M.N.Jeffries,
visited Palestine and saw exacdy what was going on, as Douglas Reed
records:
This was acombination ofa different sort from that formed
bythe editors ofThe Times and Manchester Guardian,who
wrote the ir leading articles about Palestine in England and
in consukarion wirh the Zionist chieftain, Dr. \Teizmann.
Lord Northcliffe, on the spot, reached the same conclu-
sion as all other impartial investigators, and wrote,'L -y
opinion we, without sufficient thoughl guaranteed Pales-
rine as a home for the Jews despite the fact that 700,000
Arab Muslims live there and own it ... TheJews seemed to
be under the impression that all England was devoted to
the one ."rr. ofZionism, enthusiasiic for it in fact; and I
told them that this was not so and to be careful that they
do not tire out our people by secre t importation of arms
to 6ght 700,000 Arabs ... There will be rouble in Palesdne
... people dare not tell the Jews the truth here . They have
had some from me.'
The editor of Zhe Tirnes,however, Mr. Wickham Steed - who during

the war had already refused to publish the eyewitness accounts of the
rrue nature of the (Khazar Jewish) Russian Revolution which had
been written by its chiefforeign correspondent for Russia, Mr. Robert
'V7'ilton
- refused to publish Lord Northcliflli:'s series of articles on the
situation in Palesdne; when instructed by Lord Northcliffe to come
out to Palestine to see things for himsel(, he refused to do so; and when
he was told, again by Lord Northcliffe, to publish an editorial atmck-
ing Mr. Balfour's attitude towards Zionism, he refused yet again. After
returning to England, Lord Northcliffe requested the resignation of

:
It Mr. Vickham Steed, on the 2nd of March,1922. The editor refused

to do so and informed a director of Tlte Tiznes that Lord Northcliffe
I
was 'going mad'. Douglas Reed continues the story:
OnJune 8, L922 Lord Northcliffe, from Boulogne, asked

Mr. Wickham Steed to meet him in Paris; they met there
onJune ll,1922, and Lord Northcliffe told his visitor that
he, Lord Northcliffe, would assume the editorship of The
Times. On June 12, l922the whole party left for Evian-les-
Bains, doctor be ing secreted on the train, as far as the Swiss
a
fronrier, by Mr.'S7ickham Srced. Arrived in Switzerland'a
brilliant French nerve specialist' (unnamed) was summoned
and in the evening cerdfied Lord Northcliffe insane. On the
sffengrh of rhis Mr.'Wickham Steed cabled instrucrions to
The Times to disregard andnot topublish anythingreceived
from Lord Northcliffe, and onJune 13,l9Z2heleft, never
to see Lord Northcliffe again. On June 18, 1922 Lord
Northcliffe returned to London and was in fact removed
from all control o[, and even communication with his un-
derakings (especially The Times; his telephone was cut).
The manager had police posted at rhe door to prevent him
enteringthe office ofThe Times ifhe were able to reach it.
All this, according to the Official History of The Times,
was on the strength of cerdficadon in a foreign country
(Switzerland ) by * unnamed (French) doctor. On August
14,1922 Lord Norrhcliffe died; the cause of dearh stated
was ulcerative endocarditis, and his age was fifty-seven. He
was buried, after a service at \Testminster Abbey, amid a
great array of mourning editors.
Such is the story as I have taken it from the official pub-
Iication. None of this was known outside a small circle at
the time; it only emerged in the Official History after three
decades, and ifit had been published in 1922 would presum-
ably have called forth many questions. I doubt if any com-
parable displacement ofapowerful andwealthyman can be
adduced, at any rate in such mysterious circumstances.
Douglas Reed concludes:

Lord Northcliffe therefore was out of circulation, and of
L
Dajjal - the hing ubo has no clothes 67
the control of his newspapers, during the decisive period
preceding the ratificadon of 'the mandare' by the League
ofNations, which clinched the Palestinian uansacrion and
bequeathed the effects ofit ro our present generation. The
opposition ofawidely-read chain ofjournals at that period
might have changed the whole course of events. After
Lord Northcliffe died rhe possibiliry of editorials in The
Times httacking Balfourt attitude towards Zionism' faded.
From that dme the submission of the press, in the manner
described by the Protocols, grew eyer more apparent and
in time reached the condition which prevails roday, when
faithful reportingand impartial comment on this question
has long been in suspense.
Lord Northcliffe was removed from control of his
newspapers and put under constraint on June 18, 1922; on
July 24, 1922 the Council of the League of Nadons met in
London, secure from anypossibiliry ofloud public protest
by Lord Northcliffe, to bestow on Britain a'mandare' to
remain in Palestine and by arms to instal the Zionists the re
(I describe what events have shown to be the fact; the matte r
was not so depicted to the public, of course).
Itis interesring to note in passing rhat Douglas Reed, who had joined
the xaff of Tlte Tirnes newspaper at the end of the first world war, was
sent to Boulogne to acr as Lord Northcliffe's secretaryduringthe 6rst
week ofJune 1922. He was thus one of the last people to be with Lord
Northcliffe before he was pronounced 'insane'. It is clear that in the
opinion of Douglas Reed - who subsequently was to be Tlte Tirnes
chie f foreign correspondent for Cenral Europe and the Balkans - Lord
Northcliffe was his normal self during that week:
I cannot judge, and can only record what I saw and thought
at the time, as a young man who had no more idea ofwhat
went on around him than a babe knows the shape of the
world. \Mhen I returned to London I was questioned about
Lord Northcliffe byhis brother, Lord Rothermere, and one
of his chief associates, Sir George Sutton. The rhought of
madness must by that dme have been in their minds (the
'certification'had ensued) and therefore have underlain
their questions, but not even then did any such suspicion
occur to me, although I had been one of the last people to

see him before he was certified and removed from control
of his newspapers. I did noc know of that when I saw them
or for long afterwards. In such secrecy was all this done
that, although I continued in the service ofThe Times for
sixteen years, I only learne d of the 'madne ss' and 'ce rtifica-
tion' rhirty years later, from the Official History. By that
time I was able to see what great consequences had fowed
from an affair in which I was an uninitiated onlooker at the
age of twenty-seven.
For, under cover of the second world war, the swiftly growing number
oflews in Palesdne were armed, and, with the creadon of the succes-
sor to the League of Nations, the United Nations, the state of Israel
was both proclaimed and then swiftly officially and'internationally'
recognised by the members of that institution soon after the war had
come to an end.
ooooo
Ezra Pound was only too well aware that what passed itself off as
education in the western world was nothing less than a conditioning
process which guaranteed ignorance of the overall nature and unity of
existence, at the expense of being highly informed about specific and
isolated pockets of life, the height of that ignorance being the person
who rhinks he or she knows all there is to know, when in fact the op-
posite is the case. Ezra Pound was also only too well aware that both the
first and the second kafir world wars had been engine ere d, pre cipitate d
and orchestrated by the freemasons, who as a result had made much
money out of them, as well as increasing their control both over and
in not only the governments of all the countries involved, but also
their educational, business, medical, legal and media systems, thereby
ensuring and insuring, via their banking, insurance and other finance
systems, virtually complete conuol over much of the kafir producer
consumer proce ss which was be ing established in those counrries. Ezra
Pound was brave enough to broadcast what he saw was going on over
the radio from ltaly midway during the second world war. He was
foolish or foolhardy enough not ro realise the degree ofcontrol which
the freemasons already exercised over rhe sysrems which he hoped to
liberate bywarningthe people ofthe dangerwhich threatened to engulf
them, and by suggesting an alternative way of life and of government
Dajjal - tbe hing utho has no chthes 69
and commerce, based on the teachings of Confucius, which at the

time he was in the process of transladng. It would appear that he was
unaware of the only viable alternative way of life to the kafir sysrem
that is the Dajjal system: that is, the way of Muhammad, may Allah
bless him and grant him peace.
'$7'hen
the American forces reached the part of Italy where Pound
was, he was immediately arrested. At that point he imagined that he
was going to be taken to America to advise tle government as to how
to best adopt and implement the Confucian mode which he had been
suggesting into the American way oflife. The basis of this mode echoed
the re solve of the original founding farhers ofAmerica, in that interest in
any form or guise should not be charged on any kind ofdebt or loan.
Pound's subsequent treatment soon demonstrated that he was
sadly misraken in his belief,, and showe d how inimical the controlling
freemasonic elite ofAmericawere to any suggestions which threatened
their chief source of reyenue and control, that is rhe crearion of debts
and the chargingofinterest thereon, so that the debtors had no choice
but to work continuously in their producer consumer process, in order
to raise the money to pay offthe old debts, whilst at the same time in-
curring fresh ones. The takeover had already been virtually completed
in America, and accordingly as far as the ruling elite of America was
concerned, Ezra Pound was public enemy number one.
Soon after his arrest, Ezra Pound was taken to Pisa, where he was
put in solitary confinement in an iron cage which srood in rhe middle
of a military compound, and which provided no shelter from the sun
by day, nor from the cold of night, nor from the wind and the dust
and the rain. No-one was allowed to hold a conversation with him.
Eventually he became so ill that he had to be put inside a tent in order
that he be kept alive. After several weeks he was transported to America,
sdll suffering from exposure and ill health.
On arrival in Ame rica Ezra Pound was given no time to re cover, but
was immediately brought before a judge and charged with treason, the
very charge which he had be en levelling at the freemasons, since in his
opinion they were desroyingand corruptingthe America in which he
personally believed - the America which the original founding fathe rs
had envisaged - and were, through their manipulation control tech-
niques, busy establishing the Ame rica which in fact exists today.
Ezra Pound was not permirted to have the defence lawyer of his
own choosing. Instead he was allocated a lawyer who was himself a

freemason, as was the judge who presided over the judicial proceed-
ings, and as were the medical experts who were appointed both by the
prosecution and the defence lawyers.
As far as the freemasons were concerned, it was important that
Pound should not give evidence, nor indeed come to trial, since this
would mean that his knowledge of the takeover would become known to
all those who followe d the trial, and might become too well publicise d,
eyen though the main media systems in America - as in Europe - were,
and still are, controlled by the freemasons. Anyone who has attempted
to set up their own broadcasting station in a kafir country will know
just how tight the control exercised by the freemasons is.
Accordingly Pound's lawyer advised him that the be st tactic was to
avoid the danger ofhis being convicted for treason, which is an offence
carrying the death penalty, by maintaining that he was unfit to stand
trial by reason ofinsanity. ln order for this stratagem to succeed, it
was necessary that Pound did not speak a word in court. Pound, who
was already an ageing and, because of the treatment which he had just
received, a sick man, submitted t<i the pressure exerted by his lawyer
and by his wife, and agreed to adopt this approach.
Pound appeared before the judge and a grand jury on his arraign-
menr, his lawyer made the submission that Pound was unfit to stand
trial, and the judge ordered a medical enquiry to be undertaken by
medical experts who were to be selected by both the prosecution and
the defence lawyers.
It is usual in such cases for the medical experts to disagree sharply,
since they are only usually selected by the respective sides in the case
because their opinion is going to support and strengthen the argu-
ments put forward by the lawyer who chose them. It would have been
expected in this case therefore, that the medical experts chosen by
the prosecution would have come to the conclusion that Pound was
perfectly sane and fit to stand trial. However, because it had already
been agreed behind the scenes what was to happen toBzraPound, it
came as no surprise that the prosecution medical experts - who like the
defence medical expert, all the lawyers concerned and the judge, were
freemasons - instead of supporting the contention that Pound was 6t
to plead and should not be allowed to escape the so-called demands
ofjustice, in fact agreed completelywith the defence medical expert in
staring, once the necessary but unnecessary rigmarole of due observa-

tion, examination andpsychiaric tests had been performed, that Pound
was indeed'insane'and therefore unable to stand trial.
This decision was ofcourse portraye d by the fre emasonic controlled
media as an example of the humane tre atmenr which an insane person,
who could not really be held responsible for what he said or did, could
expect to receive from a just and understandinglegal system. ln reality
the freemasons were making very sure that what Pound had said or
done to expose them did not become common knowledge.
Once the medical experts had come to their inevitable conclusion,
and once that conclusion had been given weight by voicing it in the
correct ludicial setting, Pound's committal to an insane asylum for an
indefinite period was a mere formality. The freemasons, as a result of
the skilful and polished use and combination of their me dical and legal
systems, had succeeded in silencing one of their most eloquent and
knowledgeable opponents with utmost ease, and all with the appear-
ance of complete what is called legaliry and due judicial process. The
Pound pantomime had been a resounding success: The audience were
satisfied and unaware of what had really been going on.
Ezra Pound spent the next fifteen years in an insane asylum. He
was allowed visitors, and indeed atuacted quite a cult following, but
his views were still effectively curtailed. He knew that ifhe spoke out
again, and attempted to organise a more widespread disseminadon of
his polidcal views by means of his visitors, then he would either be no
longer allowed to have visitors, or else he would be brought back ro
court, adjudged sane, and immediately put on trial for treason. He by
now must have realised that he could be found guilty of reason and
sentenced to death just as easily as he had already been found insane and
unfit to stand trid. Perhaps he saw that Lhere was very little he could do
at his advanced age, and acting virtually alone, to change the system.
He had trie d to kill the many headed monster by cutting offone or two
of its heads, and had failed. He was probably unaware of the way to its
heart. He chose to remain alive and be a celebrated poet.
Throughout all these goings on, the Freemasonic controlled media
discredired Pound by all possible me ans, fully endorsing his so-calle d
insanity, and subdy casting doubt on any of his views concerning eco-
nomics and politics and the way in which the kafir system, that is the
Dajjalsystem, was, and sdll is, beingcontrolled. The mediapresented
the public with the picture of a man who was a mad but gifted poet,
who in his own almost inspired but certainly idiosyncratic way was
compe tent and even entertaining in his chosen sphere ofliterary activ-
ity - but who was otherwise totally inade quate and unqualified to make
any relevant observation wharoever on the way in which America was
being governed and controlled by the freemasons, not only by means
oftheir banking, insurance and other finance systems, but also through
all the other large kafir insdutions and systems, whether business,
educational, media, medical, legal, or governmental.
All efforts were made to ensure that Pound's views were given as
restricte d a circulation as possible. Since the fre emasons conrolled the
publishingworld,which not onlyprovides the educational system with
most ofits teachingresources, but also makes sure that the bookshops
are filled with suitably opiate material for public consumption, nearly
all of Pound's writings which attacked the kafir system, that is the Dajjal
system, with an accuracy which was a little too uncomfortable to be tol-
erated, were succe ssfully withdrawn from the market. Only his 'pretty'
poems were allowed to have continued general circulation. Even today,
many of the editions of Poundt Cantos have certain passages blacked
out, where ver sensitive areas or key pe ople , such as the Rothschilds, for
example, are - or rather were - indicated or direcdy mentioned.
Finally, after fifteen years, when Pound was no longer capable ofbe-
inga threat to the kafir system, that is the Dajjal system, simplybecause
he was old and worn out and preparing for death, he was rele ased from
the insane asylum. He returne d to Iraly, where he subsequently die d. If
you ask anyone today who Ezra Pound was, they will probably tell you,
a famous poet. Hardly anyone knows his real story, simply because it
is very well hidden in the kafir information retrieval systems, and not
available for all and sundry. The way in which Pound was effectively
silenced was only possible because of the efficient interlink which
existed, and continues to exist, between the American governmental,
legal, medical and media systems, an interlink which was and is made
possible byvirtue of the control exercised by the freemasons.
ooooo
Itis clear that the success of the performance of the kafir stage pro-
duction, which is used to disguise the true narure of the freemasonic
rulingelite's ruthless manipulation control techniques, depends on the
acceptance by the general population of the kafir definitions of what
is 'normal' and what is'legali
The kafir medical experts define what is'normal'and what is hb-

normal', that is what is to be considered sane or insane. The kafir legal
experts define what is'legal'and what is'illegall that is what action is
to be conside red pe rmissible or not pe rmissible. Since the kafir expert
is concernedwith reputation and with the opinion oforhers, it follows
that there is always more than on€ current definition ofwhat is normal
and what is legal, because the person who can com€ up with what the
kafir calls an original idea or two thereby ensures a good position in the
kafir experts'hierarchy - provided he or she is given suitable publicity
and enough ofit.
Howeve r, although the various ka6r definitions ofwhat is normal
and what is legal differ widely, they all have one basic characteristic in
common, that is that they all uphold the ka6r view of existence. This
means, in effect, that the apparent differences in opinion amongst rhe
kafir experts are only sudace conficts. In fact they are all agreedwhen it
comes to rejecting the way of the Prophe ts and affirming the way of the
ka6r system, that is the Dajjal system. Kufr is one system. The kafirun
appear to be one body, but they are divided against each other.
The kafir educational system is used to inculcate and condition the
general population with the definitions which have been framed by the
ka6r experts. The media is use d to reinforce and sustain this condition-
ing. It is for this reason that alternative ways ofeducation which do not
support the kafir view of existence tend to be made illegal before they
can ever become popular. It is a criminal offence in most kafir states for
parents not to send their children through its educational conditioning
process. Any'alternative ' educational establishment which is permimed
to exist usually has to teach 'the national curriculum' ifit is to survive -
and is extremely unlikely to receive any form of government funding.
If the local authorities discover families who have slipped rhrough
the ne t, they have wide powers to take their children into what is calle d
care, so that the children can no longer be deprived of their condi-
tioning. Since it often happens thar the parents who try to save their
children from the educational system do nor themselves know what
the alternative to it is, the task of the care aurhorities in satisfying the
court that the children should be aken into care because the parents
cannot cope is made easier.
Similarly, the most influential media systems, that is radio and televi-
sion, are monopolised by the kafir system that is the Dajjal system. It
is a criminal offence in most kafir states to make an independent radio
or television broadcast without a licence. Only those organisations

which supporr rhe system, whether directly or indirectly, are likely to
be granted such a licence.
ln this way penetrating cridcism of the kafir system that is the
Dajjal sysrem on a mass basis is effectivelyprevented. Instead,limited
coverage is given to such'extremists', since its effect is to persuade the
average viewer or listener that the apparent relative stability of the kafir
system, that is the Dajjal system, is far more preferable than the brave
newworld envisaged by the angry and inept minority, whose views are
presented in the worst possible light on the media system.
Naturallynot all of the imperfections ofthe system can be hidden
from every one, and accordingly the media system usually presents
programs in which it appears not only that these failings have been
noticed and are beingcriticised, but also that somethingis beingdone to
remedy them. The more esablished the system is in any particular kafir
state, t}re more people are permitted to criticise it - simply because their
words will not really change anything. These 'current affairs' programs
alternate with dream and fantasy programs which are usually laced
with ever more explicit soft pornography, thereby equating'progress'
and'ardstic licence ' with the extent to which sexual activity and vulgar
language are depicted and used. Havingbeen shocked or lulled by the
news you can then be excited by sports time, or entertained by music
and drama time, or captivated by competition time, and suddenly
another precious day has gone.
The effect ofthe media system is to make life a cerebral affair. Much
of the action goes on in a person's head, via the radio or the television,
or the computer, so that 'reality'is indeed virtual. It is a form of hyp-
nosis. Everything happens by means of a technological interface. The
result ofbeingplugged into the media system for too long is that in the
end you will accept almost anything, without actually doing anything
about it, provided that your stomach is full, and your be d is warm, and
your home is comfortable.
The individual in a kafir society is bombarded with so much infor-
mation by the media system, that in the end he or she is usually left
feeling completely helpless when confronted wirh rhe idea of chang-
ing the system, even when he or she has a pretty good idea of how it
works. There are many people in today's kafir societies who are not at
all happy with the way their lives are being organised, but who feel
powerless to change either themselves or their environment. There are
also those who, as a result of their educational and media conditioning,

accept the world with which rhey are presented by that conditioning
without quesdon.
By controlling rhe educational and media systems, the kafir ruling
elite ensure that their definitions ofwhat is 'normal' and what is 'legal'
prevail. The people in a kafir state are presented with these definitions
from birth to death. Many of them only see what they are told to see.
Very few realise how deeply implanted these deGnitions are in their
consciousness, or seek to 6nd the real meaning of existence, which is
covered over by tlrese definitions. The result of a kafir education, thar
is the view of existence which comes with and as a resuh of it, is kufr,
is what might be calle d the Dajjal menaliry. Ironically but predicrably,
anyone who disagrees with it is described and dismissed as having been
'brainwashed'.
AII these ka6r definitions are not based on an understanding of
the true nature ofexistence. Indeed they are used to cover up the ruth
of things. They do not originare from Prophetic revelarion, which
derives from the source of existence and the destination to which
all existence returns, Allah. lndeed it is only by basing onet life on
Prophetic revelation, that is both one's existential life pattern as well
as one's undersmnding of the nature of life itself - and today the only
Prophetic revelation which is still intact and available to the seeker of
knowledge isthe Qurhn - that it is possible to cut through the web of
kafir condirioningwhich covers ove r real knowledge, that is knowledge
ofthe Real, Allah. In order to really understand existence, it is necessary
to be 'heartwashed'!
The only way to base onet life on what is inthe Qurbz is by finding
a community of Muslims who most nearly follow the example and life
style ofthe people who were the 6rst to base their lives on what is in the
Qurhn and the Sunnab,that is the first Muslim communityofMadina
al-Munawarra, which means the illuminate d place where the life transac-
tion is, who formed round the Prophet Muhammad fourteen hundred
years ago. Allah says in the Qurha that this was the best community
which has ever been on the face of the earth, and since all creation is
fromAllah, He knowswhat He is talkingabout. The companions ofthe
Prophet Muhammad received their knowledge ofAllah, and ofhow to
live, by keeping company with the Prophet Muhammad, whose every
action embodied what is in the Qurha, whose every word contained
wisdom, and whose very presence transformed and illuminated those
who were near him, may the blessings and peace of Allah always be on
him and them.
The transaction of the real muslim community is the same today. The
people in such a community receive their learning and knowledge by
the baraka, that is by the blessing of their leader, who is a man ofAllah
and who is guided by Allah. Such a man is called a wali of Allah, that
is a friend ofAllah. He loves Allah and Allah loves him, and the people
who also love Allah and whom Allah loves gather round him. There is
no competition between the awliya of Allah. Each has his or her own
station with Allah. The grearer the walit fear ofAllah, the higher his or
her station is with Allah. The greatest of the awliya meer and talk with
the Prophet Muhammad in the Unseen, either in dreams or in vision.
They accordingly have an access to the liying life ransaction of Islam
which those who lay claim to leadership, merely by virtue of the fact
that they have read more books than anyone else, do not have.
Living Islam is not to be found in books. It is ransmitted from
person to person. However this transmission is only possible because
the Muslims have the Qurhn,whichmeans'the Recitation'. The key to
understanding what is in the Qurhn is to re cite it out loud, ne ither roo
soft nor too strong, either in a gathering or alone, with your attention
on your heart.
the Qurhn is the uncreated word ofAllah. It is the only book on the
face of rhe earth today which has not been written by a human being,
but which was revealed by Allah via the angel Gabriel to the Prophet
Muhammad, may Allah ble ss him and grant him pe ace - who himself
could neither read nor write - and which has not been changed, even
by one letter, since it was first revealed. Allah has promised that the
Qurhru will be preserved intact until the end of the world.
In the light of the Qurhn the definitions ofrhe kafir experrs are seen
to be what they are : often ignorant, often limite d, and often inaccurate
ideas based on specularion and without certainty. The contents ofthe
Qurhn can be used to ascertain the accuracy of any starement, since
the Qurhn is the definitive collection ofstatements on the true nature
of existence, coming as it does from the Source of all existence, Allah.
Some of the more enlightened and sincere scienrisrs from the High
Tec North are now discovering thar whatever they have accurarcly
'discovered' is corroborated by what is in the
Qurhn - revealed more
than thirteen and a halfcenturies ago - and further that there is much
inthe Qurbn which they have not yer discovered, and which they can
never hope to discover, since their methods are too gross and clumsy
and misconceived, to make such discoveries.
Everything in creation has meaning, but rhe kafir definirions often
obscure and cover over what this meaning really is. Since the kafirun
have no certainty but only speculation, their definitions are for ever
being re-defined. The kafir experts cover up the inadequacy oftheir
definitions by grandly stating that the reason why these de finirions are
changing is because they are continually evolving and progre ssing, nor
because they are inadequate and misinformed. Aleadingproponent of
the big bang theorywas once asked what there was before the big bang
took place. He replied that there was an unwrirren agreemenr amongst
all scientists not to ask that question - let alone to atrempr to answer it.
The uuth, behind this unwritten agreement, is that they all know rhar if
they admitted their ignorance, then they would lose their professional
tides and their salary and their reputation. The best of them know that
if they really wanted to discover the true nature of existence then they
would have to leave their laboratories, and seek out a man or woman
of Allah, that is a person with real knowledge.
One ofthe key speculative theories of the present so-called civilisa-
tion is the Darwinian theoryofevolution. The conceptual framework
of this theory has been borrowed by most kafir theorists at some time
or other to support their ideas. Basically the theory is used to further
the kafir doctrine of 'progress and development' in all spheres of
activity. Any course of action or any development in technology, for
example, which on the face of it appears to be clearly suicidal rhe -
atomic bomb, for example - can always be validated by claiming that
it is what has'evolved'from what came before it, and that therefore it
must be better.
The part ofDarwin's the ory which has received most publicity is the
proposition that man is not descended from Adam, but from the apes.
'We
learn from the Qur'an that the opposite is the truth. All mankind
comes from Adam and Eve, despite what the ka6r genedcists may say.
There was a people in the past who rejecte d the Messenger whom Allah
had sent to them and who, instead of following the life pattern which he
had brought,lived like animals. As a result Allah turned some of them
into apes and some of them into pigs. \7hen Allah wishes something
to happen, He says,'Be' - and it is.
78 Dajjal - theAntiChrist
Allah says inthe Qurhz that a people who do not follow the Pro-
phetic life pattern destroy themselves. Even a cursory examination of
todayt present kafir societies plainly proves this to be the case. These
kafir societies are not evolvingand gerdngbetter. Theyare gettingworse
as rhey disintegrate.
Everything in existence is subject to birth and death, and to growth
and decay. \fhen the present kafir system, that is the Dajjal system,
disintegrates and finally collapses, the survivors will have no option but
to embrace Islam, if they have not already done so.
The Prophet Muhammad, may the blessings and peace ofAllah be on
him, said that there would not be an age which was not worse than the
one be fore it, until the end ofthe world. Ifanything, therefore, the world
and what is in it is not evolving but rather devolving. It is approaching
its end. The Prophet Muhammad said that you should not be children
of this world, but rather children of the next world, because this world
is leavingyou and the next world is approachingyou.
The kafir experts who supply the official definitions ofwhat is nor-
mal and what is legal are incapable of giving this kind of advice, simply
because they are totally unaware of the true nature ofthe journey which
we all have to make, willingly or unwillingly. They do not know from
where they come, and they do not know to where they are going, and
their paltry definitions amply refect their ignorance. Surelywe come
from Allah, and to Allah we will surely return.
The end to which such definirions are used is not to further man's
understanding of the nature of existence, but is rather population
manipulation and control in the producer consumer process. These
definitions are used, in effect, to programme and condition people into
accepdng this process as be ing the meaning of their live s, and the re ason
for their existence. Allah says in the Qurhn that He did not create man
and jinn excepr to worship Him.
As has been seen from the examples oflord Northcliffe andBzra
Pound, these definitions also provide the means bywhich the freema-
sonic ruling elite can eliminate or at least control whoever recognises
the kafir system that is the Dajjal system for what it is - and who might
disrupt its functioning unless they are stopped - by subjecting rhem to
judicial and medical processes which the majority of the population
have been conditioned to accept as legal and normal.
The kafir experts who frame and sustain these definitions are clearly
-!
identified by the descriptions contained in the Qurhn as being rhe

mufsidun, meaning'those who corrupt', that is, the people who say
they are putdng everything right, when in fact they are only creating
disruption, division and dissension.
Thus although the actual word 'Dajjal' does not appear in the
Qurhn, the activities of Dajjal, the lasr and ultimare expression of
kufr in the creational process before the end of the world, are clearly
indicated and identified. The kafir sysrem as a whole, with all its inter-
linking sub-systerns, all controlled by their so-called experrs - and the
Prophet Muhammad said that kufr is one system - is Dajjal as a world
wide social and cultural phenome non. The way in which the producer
consumer process is operate d, and rhe way in which its suppordng sub-
systems are used to control and manipulate the people enslaved by the
producer consumer system, are clear evidence of the takeover which
has been and is taking place by Dajjal as an unseen force. The kafir
system that is the Dajjal system dominates nearly all of the counrries
of the world today, and it can only be a matter of time before Dajjal
the individual appears.
ooooo
Another example of the manner in which tJre Dajjal system operates
as regards the elimination of opposition by so-called'consrirurional
means'is to be found in the manner in which the famous Nuremberg
rials were conducted. This particular stage production was perhaps
one of the most thoroughly and carefully orchestrated cover-ups in the
history of the Dajjal takeover, and cost millions ofpounds.
oooo@
Hider, like Ezra Pound, was well aware of the freemasons' acrivities, as
were his immediate followers. He instigared awidespreadpropaganda
campaign designed to reveal these activities. He even embarked on
the second kafir world war. Like Pound he under-esdmated the degree
of control already exercised by the freemasons. There was eyen a srage
when, partially financed by Zionist financiers on rU(l'all Street, he believed
that the American government would be supporring him, so lirde did
he know of rhe rakeover which had been going on in earnesr in thar
country for at least the fifty years prior to the commencement of rhe
second world war.
'What
Hider did not realise was rhat he was just the man that the
freemasons were looking for. He had sufficient charisma to arrracr a
large enough following who would be prepared to fight for him, and
he was sufficiently greedy for power and sufficiently ruthless in the
merhods which he was prepared to use to try and attain the power
which he desired, for rhe freemasons to be able to discredit him entirely
once the war was over. In effect, Hitler was used by the freemasons to
bring about his own destruction, whilst at the same dme providing
them with the situation from which they could make handsome profits
out of the war, and from which they could eventually increase their
conuol on a world wide basis.
The second world war provided nearly every country after the war
with sufficienr reason to amass vast quantities of armaments, thereby
providing the freemasons with countless potential confict situations
to exploit, for it is inevitable that once a counffy has arms there is go-
ing to emerge someone who wants to use Ehem. That someone is given
I
backing by the freemasons, who also help the people opposed to that
I
I
someone, on the understanding that the winner of the confict will
t then return past favours, usually by purchasing more arms, borrowing
I more money on interest, and giving freemasonic backed corporations
favourable contracts, to establish the producer consumer process in
the country in question, and to exploit its natural r€sources. Since the
freemasons back both sides in the confict, without either of the two
sides realising it, the outcome of the confict is immaterial, since the
freemasons cannot lose, whichever side 'wins'.
As with Pound, the freemasons had to come up with an effective
counter-move at the end of the second world war in order to e ffecdvely
discre dir Hider's ideas, by portraying him as a man who was so insane
that nothing which he had said could possibly be believed to have
contained any truth. Having used Hitler to create a profitable confict
situation, the freemasons had to then disassociate themselves nor only
from any involvement in his rise and downfall and the ove rall orchestra-
tion ofthe war, but also from the many truths which were undoubtedly
voice d by Hitler concerning their activities. Since Hider was himself a
kafir, rhis task was relatively simple .
Although Hider was aware of the fre€masons' bid for world control,
he did not have access to the only viable alternative to the kafir system,
that is the Dajjal system - that is, trust in Allah, and a way oflife based
on the way oflife embodied by the Prophet Muhammad, and followed
by the communi ty which formed around him at Madina al-Munawarra,
Dajjal - the hing who has no clnthes 81
that is the illuminated place where the life ffansacrion is, may the bless-
ings and peace ofAllah be on him and them.
Indeed Hider did not even have anyofthe ideals which Ezra Pound
had possessed. Like the freemasons, all that he wanted was power. In
effect, Hitler wished to beat the freemasons at their own game, by
replacing their pyramidical power structure with his own pyramidical
POWer StrUCtUre.
ln the final analysis, the second kafir world war was merely a power
struggle between kafir powers, and not a confronration betwe en iman
and kufr - that is, a struggle berween those who accepr the wisdom
of the Prophetic lifestyle and those who reject ir - although of course
there were individuals on both sides, who found themselves unwillingly
swept up in the confict, and whose only way of keeping sane was by
trusting in Allah. There was even one Muslim colonel from Hyderabad
who decided to fight for rhe English on the basis that if the Germans
won the war, they would be so efficient in running the kafir system,
that is the Dajjal system, that it would take twice as long for it to reach
the stare of collapse which it has now reached today. Allah says in
the Qurhn that although the kafirun appear to be one body, they are
divided against eac! other.
Since Hitler was unaware of the degree of control which the
freemasons already exercised over the western world, he was foolish
enough ro imagine that he could succeed in his power bid for world
domination. The freemasons on the other hand, knew that theywould
win the war even before they encouraged Hitler into'smrting'it. The
only'losers'were the people who were unfortunate enough to be mis-
led into fighting in it. One of the main purposes of the second world
war was to increase the extent of the territory now controlled by the
Communists who had seized power in Russia under cover of the first
world war. This is why war was declared on Germany but not Russia,
even though Russia also invade d Poland 'be fore' the se cond world war
began - and even though Russia ended up occupying all ofPoland and
half of Germany hfter'the war had ended.
One of the freemasons' main concerns rvas the cover-up job which
it was esse ntial should be performe d once the war was over. The ir task
was rwofold. Firsdy, it was necessary to discredit Hider's views on free-
masonic meddling and manipulation in world affairs by giving them
as little publicity as possible , and by bringing him into utrer disrepure .
Secondly, it was necessary to create the impression that the actions
which had arisen as a result of rhose views were other than what they
really were. Hitler's views - especially his critique and condemnation
of usury -had to be represented as the imaginings of a mad man, and
accordingly without any basis of ruth or accuracy. His actions, and
the actions ofthose who followed him, had to be portrayed as the hor-
rifying manifestation of the insane prejudices of a racially prejudiced
tyrant, rather than the misguided attempts of a man who was trying
to free Europe from the sranglehold control of the freemasons, but
unforrunately by using the wrong methods.
Many of Hitler's views were either derived from or reinforced by
rhe discovery and publication of Tbe Protocok of tbe Leamed Elders
of Zion, a small book, originallywritten in Russian and published by
Sergyei Nilus in 1905 - possession ofwhich was punishe d by death at
rhe dme of the Communist rakeover in Russia - andwhichpresents a
partialyet informative oudine of the freemasonic blueprint forworld
control, the new world order.
The contents of Zhe Protocols merely reinforced what Hider had
himself already observed in the way of freemasonic control exercised
by what he called the dictatorship of the world stock exchange, the
monopoly of raw materials, the control of land if not its ownership
and, above all, usury in all its forms.
The freemasons, who at that stage ofthe takeover had already gained
almost complete control of the media in the western world, entered
a highly energetic cover-up campaign designed not only to establish
the idea that Tbe Protocols were a forgery, but also, and more impor-
rant, to affirm that there was no truth in the contents of The Protocok
wharsoever. Newspaper articles to this effect appeared in all t}re leading
publications of the western world - including The Times, once Lord
Northcliffe had been removed - and indeed even sdll continue ro
appear occasionally today.
The two mostpopular stories as to the origins of Tbe Protocolswere,
firstly, that they could be traced back to a satirical dialogue berween
Machiavelli and Montesquieu in hell, aimed at Napoleon III, andpub-
lished as part of the German novel Bianitz; and, secondly, that they
were alleged to have been composed during the last few years of the
nineteenth century by members of rhe Russian secret police in Paris,
who had drawn their ideas from a Fre nch pamphlet written by a French
lawyer called Maurice Joly.
I
L
This cover-up campaign culminated in the matter being taken

before a Swiss freemasonic contro[ed court, which - having directed
that the provisions of the Swiss Civil Code would not apply to the
hearing, and having permitted only one of the forty de fence witnesse s
to give evidence, and having allowed the plaintiffs to appoint two
private stenographers, instead ofthe court stenographer, to keep the
'official'record of the evidence given by their sixteen witnesses - duly
gave the desired declaration, on the 14th of May 1935,after the case
had lasred nearly two years, in favour of the Swiss Israelitic Alliance
and the Israelitic Congregation in Berne, and indeed for the benefit of
freemasons in general, that Zhe Protocolswere a deliberate forgery prob-
ablyoriginatingin the Paris Offices ofthe Russian Political Police, and
inrended for use by the Tsarist government against Russian liberals. It is
nor ahogether surprising that in view of all the procedural irregularities
which had taken place, the Swiss Courr of Criminal Appeal quashed
rhis judgemenr in its entirety, on the lst of November 1937.
It shouldperhaps be mentioned inpassingdrat although the Khazar
Jews continue to claim that Tlte Protocok ofthe Learned Elders of Zion
is'a horrifying old forgery' - whose circuladon on the open market
they have gone to such great lengths to prevent - there is, as Henry
Ford once pointed out in 1921, a strong resemblance between what
The Protocok originally envisaged and proposed, and what has since
happened and is actually now takingplace, ('They have fitted the world
situation up to this time. They fit it now.'), whether it be the creation
of rhe United Nations at an internadonal level, (i.e. the'World Gov-
ernment of the proposed new world order); or the creation of highly
regulated police states at a national level; or the creation of economic
impotence through interest-based debts and crippling taxation at a
community level; or the creation of confusion and sexual immorality
by spreading false political and social theories amongst the Goyim
(those who are notJews) through the media at an individual level; or
the inroducdon oforganised sport to replace institutionalised religious
worship at every level; to give but a few examples.
A'forgery'is either an imitadon ofsomethingoriginal or the creation
of something that purports to be an original. A good forgery is often
so close to the original that chere is virtually no difference between
them, or else it is so accurate that it is as'true'as an original, even if it
was nor created by whoever is said to have created it. ln other words,
a 'forgery' is capable of not misrepresenting whatever it purports to

imitate or describe.
Evenif Tbe Protocok oftheLearnedElders ofZionis aforgery, which
has never been conclusivelyproved to be the case, it may be that much
ofwhat it describes is nevertheless true.'Whether it be fact or fiction,
it sdll makes interesting reading. The reader will have to satisfy him
or her self as to where the truth lies, by reading The Protocols, if that is
possible. As in the case ofPound's writings, the freemasons who conrol
the publishing business and its distribution outlets have ensured that
virtually all copies of Tlte Protocols and any translations thereof have
long been withdrawn from the market for public consumption.
Similarly, the writings ofAlfred Rosenberg,whowas one ofHidert
men and who wrote extensively on Tbe Protocols, and who amongst
other things traced the sources of the Russian Revolution back to
freemasonic acrivity, were and continue to be withdrawn from the
general public's gaze.
As well as withdrawing all written records of Hider's views which
were damaging to the image of the freemasons, literally hundreds of
books, backed by other me dia presentations on radio and on the screen,
were wrirren and broadcasted in order to distortwhat Hitler had actu-
ally been saying. Very few people today know what Hitler actually said
or believe d. His views have been covere d over by a barrage of emotional
invecrive, which has prevented the vast majority ofpeople today from
actually being in a position to coolly and critically examine what he actu-
ally had to say, in order to see what rruth if any there was in his words.
If you ask people today what motivated Hitler in his actions, most of
them will give a predictable involuntary shiver, and dutifully come out
with the freemasonic media manufactured picture of a tyrant who was
irrationally prejudiced against the Jews, for no reason other than that
they were Jews. There is no doubt that Hitler did hate some Jews, but
he did have his reasons, and some of them are understandable.
As far as Hidert actions and the actions of those who followed him
are concerned, tleywere clearlyexcessive, and this made it all the easier
for the freemasons to portray them as beingfar more excessive than they
re allywere. It is always easier to exaggerate something that has happened,
rhan to invent somethingwhich never even happened at all. The freema-
sons took full advantage of this in their attempts to depict Hider and
his followers as fanatical racist madmen, who wished to utterly destroy
allJews altogether and to establish the Aryan master race.
Using highly emotive techniques of media manipulation, which

include the display of the incriminating close up, but not the over-
all picture, backed up by highly loaded vocabulary, rhe freemasons
were highly successful in porrraying Hitler as a disordered paranoid
psychopath, who was imagining a conspiracy which did nor exisr, in
order to justify his purely racist and entirely irrational discriminarory
prejudice and hared of theJews as a whole. Ofcourse rhere was some
rruth in their allegations, but they mainrained, rhrough the media
systems, that this was the whole rurh, when in fact large vistas of the
truth had been omirte d from the picrure which had been prepared for
the general public.
Thus, for example, Douglas Reed, who was The Times newspaper's
chief correspondent for central Europe and the Balkans in the 1930s
wrore in his book Tbe Controuersl of Zion:
In the case of 'theJewish persecution'in Germany I found
that impartial presentation of the facts gradually gave way
to so partisan a depictment that the truth was lost. This
transformadon was efFected in three subtle stages. Firsr the
persecution of'political opponents andJews' was reporred;
then this was impercepdbly amende d to Jews and political
opponents'; and at the end the press in general spoke only
of 'the persecution of Jews'. By this means a false image
was projected on ro rhe public mind and the plight of the
overwhelming majority of the victims, by rhis fixing of the
spodight on one group, was lost ro sight. The result showed
in1945, when, on the one hand, the persecution ofJews was
made the subject ofa formal indicrmenr ar Nuremberg, and
on the other hand half of Europe and all the people in it
were abandoned to the selfsame persecution, in which rhe
Jews had shared in their small proportion to populations
ever)'where.
Douglas Reed continues:

\7hen the general persecution began I reporred it as I saw
it. If I learned of a concenrration camp containing a thou-
sand captives I reported rhis; if I learned that rhe thousand
included thirty or fiftyJews I reported that. I saw the first
terror, spoke with many of the victims, examined their
S6 Dajjal - tbe AntiChrist
injuries, and was warned that I incurred Gestapo hostility

thereby. The victims were in the great majority, certainly
much over ninetyper cent, Germans, and a fewwere Jews.
This refecte d the populadon-ratio, in Germany and later in
the countries overrun by Hider. But the mannerofreporting
in rhe world's press in dme blocked-out the great suffering
mass, leaving only the case of the Jews.
Similarly, when the Soviet troops - who it will be remembered also

invaded Poland prior to the beginning of the war - finally ove rran Po-
land and eastern Germany towards the end of the war, it was they who
took over most of the concentration camps and - just as Hitler had
used them to dispose of his political enemies - used them to dispose
of Sralint political enemies, many ofwhom had been prevented from
escapingacross the river Elbe by the armies of the 'W'estern Allies - an
awful scenario of which the general public were never informed, as
Douglas Reed again points out:
The W'estern masses knew nothing of these happenings in
British-American occupied Germany at the dme, andmight
not have objected violently if they had known, for at that
period theywere still under the infuence ofwartime propa-
ganda, particularly in the matter ofthe Nazi concentration
camps. They seemed to me completely to have forgotten
that the concentration camp was originally a Communist
idea, copied by Hitler, and that the further the Red armies
were allowed into Europe the more certain its perperuadon
became. Their feelings were infamed by the horrifying
news-reel pictures, shown to them on a million screens as
the Allied armies entered Germany, of piles of emaciated
corpses stacked like firewood in these camps.
I was a member of those audiences and heard rhe com-
ments around me with misgiving.'W'artime propaganda
is the most insidious poison known ro man, and I believe
chese picturegoers of 1945, deprived of truthful informa-
don for ye ars, had lost all ability, perhaps all de sire to judge
what they saw. I think most of them thought the human
remains they saw were those ofJews, for this was rhe sug-
gestion hammered into their minds by the press day by
day. They constandy read of 'Nazi gas chambers forJews
Dajjal- the hing who has no clothes 87
... Nazi crematoria forJews] and few of rhem in lateryears
troubled to read the stories of inmates and 6nd out who
these victims truly were. One instance: a German woman
who spent five years in Ravensbruck camp (Frau Margaret
Bubers Newmann) says the 6rst victims were the sick or
affiicted, or those incapable ofwork, and the nexr oneswere
'the inferior races', amongwhom the Poles were placed first,
and the Czechs, Balts, Hungarians and others next.
Thus the piles ofdead received as litde true compassion
as the living who were driven back by rhe'Western allies
into the concentration-camp area, and today it may bc only
a matter ofhistorical interest, pertaining to such a book as
this, to show that the 'Nazi' concenrration camps, ar rhe
dme when the Anglo-American armies entered Germany,
were predominandy under Communist control, thatJews
were among the tormentors, and that anti-Communism
was a surer qualificadon for the death-chamber than and-
Hiderism!
Douglas Reed concludes :
Communists ran these camps, tortured and murdered the

victims. If there was any difference between them and rhe
Gestapo jailers it was only that they were more villainous,
because they denounced and killed men who were sup-
posed to be their comrades in batde againsr a common
foe. As the EasternJews, in particular, play so large a part
in Communism,Jews logically appear amongthe persons
implicated in these deeds. That is not in itselfsurprising ar
all, forJews,like all other men, are good and bad, cruel or
humane; but it was kept hidden from the public masses,
who received a picture of torture-camps inhabited almost
entirely by Jews, tormented by depraved 'Nazi' captors.
ln fact, the Jews formed a small proportion of the entire
camp-population; the tormentors in the last three years of
thewarwere largelyCommunists, whose motives have been
shown; and among these tormentors wereJews.
The media campaign directed against Hider - designed to persuade the
people of the west and of the east that there was no truth whatsoever
88 Dajjal - tbe AntiCbrisr
in Hitler's statements about the activities of the freemasons, and that
all che courses of action which he had initiated in order to bring his
allegedly madly imagined state of affairs to an end were crimes which
ought to be punished - culminated in the notorious Nuremberg trials,
one of historyt most carefully contrived judicial pantomimes.
Naturally the media coverage portrayed these trials as one of the
major landmarks in rhe history ofhuman rights and impartial due legal
process. The view was expresse d that the accuse d were fortunate even to
get a trial, let alone a fair one, since any less impartial victors might well
have summarily executed them on the spot in angry revenge. This me-
dia cover-up picture of the Nuremberg trials continues to be sustained
today, as it has been since the trials first took place. It needs but a brief
glance at the record of these trials to discover that their outcome had
been virtually decided before they began, and that they were designed
to infict as much torment on the accused as possible, before they were
finally disposed of by being hanged on the Jewish Day ofJudgement,
Hoshana Rabba.
The records ofthe Nurembergrials, for thosewho care to go beyond
rhe trite media picture of dastardly criminals being brought to justice
by the jusr, provide a clear example of the exrent ro which the kafir legal
and kafir medical systems can be employed to eliminate opposition.
ooooo
Unlike Ezra Pound, whose polidcal opinions had received hardly any
publicity or coverage in the media system, the German propaganda
machine had aired Hider'sviews to such an extent that itwas impossible
ro pretend that they did not exist.'Whereas Pound's views had been
conrained by keeping him silenced, Hitler's views had to be rendered
ineffective and made to look ridiculous by distorcing them through
exaggerarion, rhereby discrediting them.
This could only be achieved by presenting Hider and his immedi-
ate followers as violent and inhuman psychopaths who, blinded by
ignorance and racist hatre d, had somehowmesmerised and terrorised
the German people not only into attemptingto eliminate all the Jews
in Europe, but also into fighting a war which they did nor really wish
to fight in order to achieve that object.
One of the means by which this impression was created was the
Nuremberg trials. ln the name of international law, which is otherwise
known as the law ofinternational expe diency, and ofjustice , the ir words
and actions were accordingly manipulated and arranged, so as ro creare

the desired picture, which was then spread abroad by the freemasonic
controlled media system.
ooooo
It was impe rative t}rat the accuse d should be found fit to stand rrial, even
though theywere subsequendy to be presented to the world as mentally
deranged beings, who could h"rdly be described as humans. Clearly
if any of them could successfully plead that they we re unfit for trial,
then the impact and force of the picture which was to be presente d to
rhe public would thereby be diminished. Accordingly the appropriate
me dical experts were selected to adjudge the accused as being normal
enough to stand trial, and it comes as no surprise to learn that rhis was
rhe conclusion to which they all came : The only way to avoid standing
rial was by committing suicide, a course of action which only a very
limited number of the accused chose to adopt.
As in the case of Ezra Pound, the accused we re kepr in solitary
confinement and in unsavoury conditions, albeit not out in rhe open,
in order to soften them up for the impending judicial proceedings. It
was during this period of solitary confinement, which lasted several
months, that the accused were subjected to the famous Rorschach
tests, the results and interprerations ofwhich were subsequently used
to great effect in the post-trial propaganda campaign against the fol-
lowers ofHitler. The Rorschach tesrs were initially begun by an English
psychiatrist, who some years later was to commit suicide on New Yeart
Eve by swallowing one of the cyanide capsules which had been found
on Goering after his own suicide. Allah says inthe Qurhn that the one
who doe s not follow the way of the Prophets is self-destroye d. This psy-
chiatrist was not considered ideally suite d for the leading psychiatrist
role in the Nurembergstage production, andwas accordingly replaced
by a more expert American expert early on in the show. It was this man
who conducted the Rorschach tests on the accused and subsequently
wrote volumes on his so-called'expert' findings.
The basis of the Rorschach tests is to present the 'patient' with a
serie s oflarge symmetrical ink blots, e ach differing in shape and colour.
The patient gives a verbal reaction to each blot as it is shown, stating
what he or she sees in iu The medical'expert'then interprets the pa-
tient's reactions, on the basis that what the patient has seen in the blot
is in fact a refection of the patienrt own reality.
It comes as no surprise to learn that the reactions of the accused

ro rhe Rorschach tests were interpreted so as to give medically tested
credibility to the popular image which was beingcreated, ofthe Nazis
being depicted as dangerous psychopathic sub-human beasts.
The underlying assumption behind these tests - that is, that the
Rorschach tests are a valid means of measuring what is 'normal' and
'abnormal' and what is 'sane' and'insane' - is a fallacious one, not only
because, as we have already seen, ka6r concepdons ofwhat is 'normal'
and what is 'sane ' are not conne cte d to the true nature ofexistence, but
in fact cover it up, but also because the methodology used is itselffaulty.
\7hat the Rorschach me thod fails to make adequate provision for is the
psychological make-up ofthe medical expert who carries out the tests.
Since there is some truth in the assumption that t}re patient does see his
or her own refecdon in what is in front of him or her, it follows that
this is also true for the medical experE, and that therefore the medical
expert's reacdons to the responses of the patient to the Rorschach test
provide in themselves a further secondary Rorschach-type response,
so that any evaluation of the patient's response by the medical expert
is in reality an evaluation by the expert of his or her own self.
ln other words, the medical expert's interpretation of the Nurem-
berg accusedt responses was in itself a refection of the experts' own
inner reality, just as much as the accused's reaction to the blots was
initially a refection of the accused's own inner reality. The conclusion
which the medical experts reached regarding the accused in fact ap-
plied to rhemselves, just as the opinions which the medical experts had
reached as regards Ezra Pound's sanity were in fact descriptions of the
state of their own sanity.
ooooo
This is one aspecr of the underhing unity of existence of which the
kafir'expert'is often unaware - that the patients whom a doctor has
tend to reflect his or her realiry, just as the people who come before
a judge tend to refect his or her reality. This is partly why different
doctors have different kinds of patients, and different judges have
different types of cases. As far as the Nuremberg trials are concerned,
there was no difference between the accusers and the accused, and no
difference be tween the judges and the judge d - and, what is more, and
contrary ro esablishe d legal practice , the accusers and rhe judges were
in reality one and the same.
The idea that the kafir'expert' is somehow a detached observer oflife

is one of the hallmarks of the ka6r view of existence. He or she thinks
that because of his or her special knowledge - or rather superior abil-
ity in amassing and juggling with information - he or she is capable of
forming a detached and'objecrive 'view of realiry in which he or she is
neitler directly nor indirecdy implicated. The uuth is that chere is no
split in existence. There is only One Reality. No one is separate from
the rest of existence even if they imagine that to be the case. The ruth
is that everyone in creation only sees what is in their own heart.'W'hat-
ever is in your heart appears before you in creation.'W'hatever you see
in creation is a refection ofyour self. All you ever get back from the
world is the echo ofyour own voice.
It follows rhat the only real doctors are the awliya ofAllah, that is
the friends ofAllah, who have been given the idhn, that is the author-
ity, to cure the hidden illnesses of the heart and the selfbyAllah, and
to lead people from ignorance to knowledge and gnosis of Allah by
Allah. The awliya of Allah who teach with idhn are the only doctors
in the world who see things as they are, which is to say as they are not,
with a direct seeing. The kafir medical expert gives reality to what he
imagines ro be real but which in fact is illusory. The awliya ofAllah give
realiry to the Real, Allah.
It follows that the awliyawho teach with idhn cannot lie.'$7'hoever
comes into their presence receives a true refection of his or her own
sel{, and at rhe same time benefits from and is uansformed by the
light of Allah which is the ir light. Since all this happens by Allah, and
since the awliya know this, they are unable to charge money for what
they do. This is the sign of the rightly guided man of Allah, that he
is rightly guided by Allah, and that he does not ask for money - the
complete antithesis of the kafir medical expert.
For the same re asons the awliya ofAllah are the pe ople who are best
equipped to judge between people, when a judge is needed, because
their furqan - that is, their ability to discriminate be twe en what is just
and what is unjust - is guided by the Qurhn and by the Hadith end
is by Allah. Since they are the ones who have the most knowledge of
Allah, it follows that theyhave mosrknowledge ofall that comes from
Allah, and are therefore in the best position to decide matters. Since
their hearts have been puri6ed, they se e with a clear se eing. Since they
have great fear of Allah, it is not possible for them to be motivated by
self interest or personal greed, since they know this would take them to
rhe Fire. Further, since their selfhas been oblirerared in Allah it follows
that there is no self to be interested in, or rather they see that the whole
of existence is their self, so that personai greed is an impossibility. The
awliya of Allah are the complete antithesis of the kafir legal experts,
who are not in a position to judge anything because they do not see
anything as it really is.
ooooo
The Charter which was drawn up principally by Ame rican and English
legal experts, and which define d how the Nuremberg trials were to be
conducte d, was framed in such a manner that it ensured that the desired
end result of the trials would be achieved with ease. The official legal
definitions of what was to constitute a crime, and the ways in which
the commission of that crime was ro be capable of beingproved, were
so wide and so favoured the prosecution lawyers, that even a child
could have convicted the accused of the crimes with which they were
charged.
It must be emphasised that the accused were not trie d in accordance
with the rules and laws of any exisdng legal system, since this would
have made the task of convicting thbm all far more difficult, and much
more time-consuming and expensive.
Instead, the freemasonic legal experts created a legal system just
for the purpose of the Nuremberg rials, with its own special rules of
procedure and evidence, and with its own special definitions of the
crimes with which the accused were charged. Had the accused been
given any right ofappeal to, for example, the English Court ofAppeal
or the House oflords, the manner in which rhe Nuremberg rials were
conducte d would have be en e asily prove d to be what existing legal sys-
tems would have defined as a gross irregularity in the conduct of those
trials, and accordingly the accused would all have had to be acquitted
and their convictions quashed. It was in order to escape this possibility
that a separate self-contained legal system, without any rights ofappeal,
was created specifically for the purposes of the Nuremberg trials.
There were four major crimes of which most of rhe accused were
charged with committing. The definitions ofthese crimes were sovague
and so all-embracing that a grear many acts ofwar - which are inevitably
committed by all concerned on both sides during the course of war,
because that is the nature ofwar - could easily be shown to come within
the ambit of these definitions, whenever it was convenient or expedi-

ent so to do. The four major crimes were Crimes against Humanity,
'War
Crimes, Crimes against Peace, and Conspiracy to commit these
crimes. It should be pointed out that since it was the freemasons who
had engineered the war in the first place, it follows thar they were jusr
as guilty'of these crimes as the accused, if not more so.
The Charter also stated that it was a crime to belong to 'a criminal
organisadon'. The Charter de fined ne arly all the organs ofgove rnment
and administration and all the armed forces ofGermany, and its official
and secret police forces and intelligence agencies, as being criminal
organisations. Naturally their counterparts among the'Western Allies
were not regarded as criminal organisations, despite the fact that they
had been operating in basically the same way and using basically the
same methods as the Germans throughout the war - for ultimately
there is really no difference between one kafir and another, whether
they be English, American, Russian or German.
Membership of one of these allegedly criminal organisations was
defined as being prima facie evidence of the fact that the person con-
cerned belonged to the Conspiracy to commit the other major crimes
defined by the Charter.
Since all the accused, and indeed more than half of the population
of Germany, belonge d to ar le ast one of the bodies which were defined
as being criminal organisations, it follgwe d that they were all automati-
cally implicated in the Conspiracy to commit the other major crimes
before the rials had even begun. All that had to be shown, once the
rials had started, for the accused to be found guilty of the Conspiracy
charge, was membership ofone ofthe what had been defined as criminal
organisations.
In effecq the freemasons were accusing the German leaders of the
very conspiracy in which they themselves were involved, and which
Hider had unsuccessfully tried to expose and destroy. By boldly rurning
the tables in this way, the freemasons hoped to provide an effective
smoke-screen to cover up and obscure the true nature of their own
activities. It would seem that their hopes were fulfilled, for even at the
dme of writing this, the wind sdll has not blown the smoke away.
The fact that the Nuremberg Charter defined nearly all of the
national institutions in Germany as being criminal for the purpose of
the trials, as well as ensuring that the accused would be automatically
found guilty of the Conspiracy charge, not only effecdvely allowed the
freemasons to charge whoever theywished to charge, but also indirecdy
ensured that there would be ve ry few witnesses for the defence inde ed.
$Thilst the judicial machinery for the rials was being prepared, large
quantities of leafets were distributed amongst the German people,
requesting members of the what had been defined as criminal organi-
sations to give themselves up, and asking any potential witnesses in
the impending proceedings to step forward and identify themselves.
Any member of one of the so-called criminal organisations who gave
him or her self up could then be charged, if the prosecution thought it
necessary, and all without any of the bother and expense of having to
go out and find them.
Any potential witness who was foolish enough to identify him or
her self was often immediately arrested and charged with belonging
to one ofthe criminal organisations and accordinglywith Conspiracy
to commit the other major crimes. Ifhowever, tlte person in question
agree d to act as a prosecution witne ss, and not as a defence witness, then
it could easily be arranged that in return the charges against him or her
would be dropped. If it was not possible to eliminate a potential defence
witness in this way, then he or she was often successfully deterred and
discouraged from giving evidence by being beaten up. The few defence
witnesses who survived rhis screening process were, like the accused,
kept imprisoned in solitary confinement in order to break them down
andweaken their morale. No real distinctionwas evermade berween the
accused and the few defence witnesses who were able to give evidence at
the trial. By the dme the rials were under way their value as witnesses,
and the weight of their testimony, had been so effecdvely eroded and
undermine d by the treatment which they had re ceived, that really their
only function was to help create the impression that the accused were
receiving a fair trial.
This technique of inducingpeople to give rhemselves up voluntar-
ily, and ofpersuading them to incriminate their colleagues in order to
save their own skins, is strongly reminiscent of the techniques used by
the Mediaeval and Spanish lnquisitions to achieve exacdy rhe same
objects, the only major difference between them being that the ln-
quisitors were afterJews, Unitarian Christians and Muslims, whilst the
Nuremberg prosecutors were after fellow kafirun. It may well be that
the Nuremberg prosecutors rvere aware of and followed the example
Dajjal - tbe hing who has no chthes 95
ofthe lnquisition, since the lnquisitors were then what rhe freemasons
of today are now.
The Nuremberg prosecurors, who in open disregard of the kafir
doctrine of the separation of powers legisladve, administrative and
judicial, were also both rhe legislators of the Charrer and the judges
of the accused, based their case largely on documenraryevidence. The
advantage of this approach was, and is, thatyou cannot cross-examine
apiece ofpaper as to the truth ofits contents, and averbal denial alone
of the truth of those contents or of a particular inrerpretation of or
construction which has been placed upon rhose conrenrs, is hardly ever
sufficient to rebut the evidence apparently conrained in rhe document
in question, espe cially if the judge is in facr alre ady entirely in agreement
with the prosecution case.
The rules relating to documentary evidence which usually apply
to judicial proceedings in the kafir courrs of rhe west, and which give
at leasr a limited guarantee of the possibility of being able co establish
whether or not what is stated in any particular document is accurare,
were for the purposes ofthe Nuremberg trials waived completely. This
meant that the Nuremberg prosecutors could conduct their case in a
manner which normally, even by kafir standards of normality, would
have been condemned and brought to ahaltforbeingbiased, oppressive
and contrary to the laws ofwhat the ka6r legal systems define as 'natural
justice ' and 'international law'. lnde e d it was even openly argued by rhe
prosecution lawyers that since the accusedt actions were breaches of
international law, therefore they could nor expecr to enjoy the protec-
tion of international law, let alone ro be ried in accordance wirh it.
Basically the prosecution lawyers were allowed ro adduce whatever
document theywanted in evidence even ifit contained second or third
hand he arsay, let alone first hand hearsay, and even if the document was
not an originalbut acopy. This meant that forgeddocuments could also
be inuoduced into the prosecution evidence withour being effectively
challenged by the defence. Even ifa document was challenged as being
of suspect origin, naturally there would always be a sworn afidavit
available, made by a sufficiendyhigh-rankinglegal expert, which stated
that all documents were original documents and had been verified as
such by whoever had found them.
The Nuremberg prosecutors were given carte blanche by virtue of
Articles 18 and l9 of rhe Charter. Under Arricle l8 of rhe Charter the
Tiibunalwas to confine the trial to an expeditious hearing, and to take

strict measures to prevent any action which would cause unreason-
able delay, and to rule out irrelevant issues and statements of any kind
whatsoever. Article l9 of the Charter stated that the Tiibunal was not
be bound by technical rules ofevidence, and that it should adopt and
apply to the greatest possible extent expeditious and non-technical
procedure, and rhat it should admit any evidence which it deemed to
have probative value.
Anyone who has the time to read t}re record ofthe Nuremberg trials
will see how time and again the Tribunal used Article 18 to silence the
de fence, while allowing the prose cution to adduce whatever so-called
evidence theywished byvirtue ofArticle 19. Ofcourse the Charter also
provide d, by virtue ofArticle 3, that any attempt to question the valid-
ity of the Tiibunal's jurisdiction, or irs right to try the accused in rhe
first place, should be automatically dismissed without further ado.
The Nurembergprosecutors were not only able to adduce whatever
piece ofpaper they wanted in evidence, but also often did so withour
first having served copies of these documents on the defence prior to
their beingproduced. Furthermore, it sometimes happened that when
an incriminatingdocument's contents were worded in a language other
than German, no translation was provided for the defence lawyers.
'W'henever
this happened, therefore, it meant that rhe defence lawyers
were forced to rely solely on the simultaneous uanslation service pro-
vided by IBM, which ranslated whatever was being said at the time
into English, French, Russian and German, usually about a senrence
behind and often inaccurately.
ln effect, this meant that the defence lawyers did not know what
case they had to me et undl the very last momenr, which gave them very
litde time to prepare their case. Furthermore, the defence lawyers were
not permitted to converse with the accused in the court room. They
could only communicate by writen note. This again limited what a
defence lawyer could do when an unexpected point was raised by the
prosecution, since written communicationwas so much slower than the
whispere d word, when it came to rying to ascerrain what any particular
accusedt response was to the point in question.
The Thibunal also permitted rhe prosecudon to adduce in evidence
sworn affidavits of alleged prosecution witnesses who were, so ir was
said,'unable to attendl This meant that the defence lawyers were unable
to test the truth of the contents of these affidavits by cross-examining
the people who were alleged to have made them in the witness box, and
to ask rhem rhe questions which had purposely not been asked by the
prosecutor who had prepared the affidavits. The Tiibunal permitted
the production of such affidavits unde r Article 19, blandly stating that
it would take into account the fact that such state ments did not have as
much probative value as theywould have had ifthe person making rhem
had been in the witness box and available for cross-examination, and
thar accordingly not so much weight would be attached to them.
The truth of the matter is that the nature of the evidence was such
that, although to a layman it must have seemed as if it was all being
presented in accordance with sound;udicial precept and established
legal practice , in fact it was not only heavily biased, but also the mem-
bers of the Tiibunal could put whatever interpretation and whatever
weight they wished on it. Indeed the conclusions they were to draw
had already been reached long before any of the evidence was formally
presented for their consideradon.
By basing their case on documentary evidence, and by adducing
rhat evidence in rhe manne r in which they were permimed to do so, the
prosecution lawyers were able to say what they wanted without fear of
being effecively challenge d by the defence lawyers, and without hav-
ing to rely on live witnesses, who might possibly have come out with
evidence which was favourable to the accused.
The prose cution lawyers were also helped by the frct that the accused
had only been pe rmitted to choose their legal representative s from a list
oflawyers which had been prepared by the prosecurors, who no doubt
had been sure to ensure that only freemasons, or lawyers who would
not put up too much of a fight or ask too many awkward questions, or
lawyers who were unfamiliar with the mainly American and English
judicial techniques and procedures which were being employed by the
prosecutors, were included on that list.
In effect, any lawyer who might possibly be aware ofwhat the free-
masons were up to, and who would be prepared to oppose and expose
rheir acdvities, was excluded from that list of eligible defence lawyers,
and accordingly prevented from representing the accuse d. Furthe rmore ,
although the Charte r granted the accused the right of conducdng their
own defence if they so wished, in practice theywere in fact deterred and
prevented from exercising that right. This me ant not only that theywere
prevented from saying more than was minimally necessary during the
course ofthe proceedings, but also that theywere represented by tame
lawyers, since any lawyer worth his or her salt would have objected far
more strongly about the manner in which, and the basis on which, the
proceedings were being conducted than the defence lawyers who were
chosen to represent the accused actually did.
The other advantage ofbasing the prosecution case on documentary
evidence was this: At the end of the war the American and English
command had set up special documentation centres, and as their forces
advanced into Germany, they collected and transported all the official
documents which they found to these centres. Literally hundreds of
tons of documents were collected. The highly uained personnel at
these centres subsequenrly sifted through the considerable tonnage of
rhese documenr and retained all those which helped to support the
prosecution case. Those sections of the written word or the filmed
event which did not help rhe prosecution case were either erased or
cut and shredded when and wherever possible. Any documents or
6lms which might establish the so-called innocence of rhe accused, or
assist their defence lawyers in their attempts to exonerate the accused,
were retained and either destroyed or at least certainly not disclosed
to the defence.
As it happened, there were some documents amongst the many
thousands which were made available to the Nuremberg prosecutors,
which had passed unnotice d through the documentation centre screen-
ingprocess, and which turned out to be favourable to the defence case.
As soon as this fact was appre ciated, the documents in question suddenly
disappeared from the safe in which all the documenrs which were to be
adduced in evidence were kept in safe keeping.
The prosecution lawyers thus had access to and control over all the
documents which theywished ro adduce in evidence, whilst the defence
lawyers had virtually no access to any documents at all, except tlre useless
documents which the prosecutors allowed them to have.
The Nuremberg prosecutors could produce whatever document
they wanted, whenever they wanted, without having warned the de-
fence lawyers of their intention so to do - with the exception, that is,
of the less important and less incriminatingdocuments - and certainly
without having permimed the defence lawyers to have a copy of the
document in question before it was actuallyproduced to the court. As
iE was, it quite often happened that when documents were suddenly

produced in this manner, there was no copy available for the defence
lawyer who needed it, and ifseveral defence lawyers each ne e de d a copy
ofa certain document, it often happened that ifthere were copies avail-
able, they were insufficient in number so that they had to be shared.
These tactics ensured that the defence lawyers, ill-equipped as they
were, were never in a position to meet the case which was beinglevelled
at the people whom they represented. At best often all that could be
mustered was a f at and empty denial of whatever was being alleged, a
denid which was e asily muffied and silenced by the mountains ofpaper
ammunition which was at the disposal of the prosecution.
ooooo
It is clear that many of the accused in the Nuremberg trials had been
responsible either directly or indirecdy for the deaths ofother people
during the war. If they had been charged with murder, or attempted
murder, orconspiracy to commit murder, and tried in an ordinarycourt
oflaw in accordance with existing legal principle s and procedures, they
probably would have been found guilty on at least one ofthose counts.
However it must be remembered that the purpose of the Nuremberg
trials was not me rely to find the principal followers of Hider guilty
of capital offences so that they could be legally eliminated. The main
purpose of the Nuremberg trials was to create a sufficiently grandiose
yet illusory diversion in order to direct the general public's attention
away from the activities of the freemasons, and cause them to lay the
causes of the second world war fairly, or rather unfairly, and squarely
at the door of the German people.
ooooo
The outcome of the Nuremberg trials was a foregone conclusion.'What
is interestingis the extenr ro which the freemasons were prepared to go
in order firsdy, to create the illusion of a fair trial, conducted in accord-
ance with due judicial process, secondly, to arrange the presentation of
evidence in such a way that a completely false yet convincingpicture of
how rhe war was started and what the Germans did in it was made to
emerge, and rhirdly, ro make sure that this false yet convincingpicture
was subsequently spread across the face of the earth and accepted by
the great majority of those who either saw or heard about it.
The freemasons, like the magicians of Pharaoh, are todayt masters
of illusion. They mesmerise people with illusions, so as to be able to
control and manipulate them, and the Nuremberg trials illusion was
perhaps one of their greatest feats of illusion, masking a masterly ex-
ercise in manipuladon control, thanks to the combined efforts ofthe
medical and legal experts, and ensuring not only that the important
followers of Hitler were borh utterly discredited and eliminated in the
process, but also that the general public of the world were taken in by
that illusion.
The publicirywhich rhis exercise in mass manipulation received and
needed was of course provided by the freemasonic controlled media
systems, which were in a position to provide the appropriate pictures
and excerpts from speeches and loaded commentaries needed to cre-
ate rhe desired impression of an impressive and just judicial assembly
who were trying, with all the apparent detachment and impartiality in
the world, a motley and inhuman group ofpsychopathic desperadoes,
who really did nor even deserve the fair trial which they appeared to
be getting, in the first place.
Clearly the part played by the media systems of the kafirun was and
continues to be very significant. Creating the desired picture was rela-
tively childt play. The real challenge was to make sure that this picture
subsequently found its way by one means or another into the recesses
of the majority of the general public's minds. The fact that ir did, and
has, indicates not only the extreme efEciency ofthe freemasons, but also
the high degree of control which they exercise over a great many pe ople
through rheir me dia systems. 'Big Brother' may not have been watching
you, but he has certainly been programming and conditioningyou.
In realiry there was little or no difference between the people who
tried the accused in the Nuremberg trials and the accused who were
tried. In reality the second kafir world war was no more or less than
a power struggle between opposing pyramidical kafir power systems.
Allah says inthe Qurhn that the kafirun appear to be one body, but
in fact rhey are divided against each other. The Prophet Muhammad,
may the blessings and peace ofAllah be on him, said that kufr is one
system. Thus in effect, the second kafir world war was one unifie d event
involving one system, that is the kafir system, that is the Dajjal system,
involved in destroying itselfl Allah says in the Qurhn that a people who
do not follow the way of the Prophets are self-destroyed, that is, they
destroy themselves and each other.
The success of the Nuremberg trials, as far as the freemasons were
and are concerned, can be measured by the fact that ifyou say to anyone
in the street today - that is anyone who has been exposed to the usual
educational and media conditioningprocess - the one word'Hitler',
or 'Nazi', or 'Nuremberg', then the magical figure and phrase of 'six
million'Jews murdered in the concentration camps will probably
spring to his or her lips, or at least flash across his or her mind - even
though it was never actually established during the Nuremberg trials,
or subsequently, that anythinglike that number ofJews were killed in
this way, and by the methods purported to have been used by those
who conrolled the concentration camps.
'W-hen
the figure of six million was being decided on by the fre e ma-
sons who were most concerned with publicity, Chaim Weizmann, who
was one of the public figurehead founders of the Zionist movement,
is reputed to have supported the six million mark, by stating that peo-
ple would nor believe a litde lie, but they would believe a big one. As
Douglas Reed pointed out in his book Zhe Controuersy of Zion:
ln sixyears ofwar the Germans,Japanese and ltalians, using
every lethal means, l<rlled 824,928 British, British Com-
monwealth and American 6ghdng-men, merchant sailors
and civilians. Assuming that the Germans killed, say, half
ofthese in Europe, theykilled (accordingto this assertion)
fifteen times as manyJews there. To do that, they would
have needed such quantities ofmen, weapons, transports,
guards and materials as would have enabled them to win
the war many times over.
Further, it should be remembered that the phrase,'concentration camp',

is now a very emotionally loaded term, due to the way in which it has
been used by the me dia. Concentration camps were basicallyprisoner
of war camps. Prisoner of war camps were first popularised by the
British as they established the British Empire and then tried to keep
it, especially during the Boer rUTar in South Africa - but in fact there
have always been prisoner ofwar camps as long as there have been wars
in which people have been taken prisoner in large numbers, and they
have always been unpleasant places in which to be - especially when
run by Communists.
The re ality of rhe second kafir world war is that the actions of nearly
all rhe people concerned in it, on both sides, at some time or other
came within the ambit of one or orher of the crimes as defined by the
sweeping terms of the Nuremberg Charter, which in effect, made it a
crime to plan a war and fight it in the way that kafir wars are usually
planned and foughn
Kafirwars are fought indiscriminately, whereas jihad, that is a 6ght
in the way of Allah by those who trust in Allah, is fought on the basis
that you may only fight in self-defence ; and that you may not kill
anyone who says the shahada - that is, anyone who affirms that there
is no god only Allah and that Muhammad is the Messenger of Allah;
and that you must not kill in anger, since that will take you to the Fire;
and that you may not pillage and rape if Allah gives you victory; and
finally, rhat ifyou die in the jihad, then you will die dire ctly witne ssing
Allah and go straight to the Garden.
The kafir fights in complete ignorance ofwhat lies on the other side
of death, and is therefore careless about how and whom he or she kills,
and what he or she does. The mumin fights with intense awareness
of what lies on the other side of death, fearful in the knowledge that
fighting for the wrong reason, or killing the wrong person, can result
in him or her ending up in the Fire - and accordingly the mumin is
very careful about whom he or she kills in dmes ofwar and in what he
or she does.
In an age where modern technology has all but perfected the tech-
nique of killing people more swiftly and efficiendy than ever before,
it is possible to become quite blas6 about the unjusdfied taking of
human life.'S7'hoever has an intellect - and whatever tide' they may
be on - would be well advised to remember what Allah decreed for
the Tiibe of Israel:
We decreed for the Thibe of Israel that whoever kills a
human being for other than manslaughter or corruption
in the earth, it shall be as if he had killed all mankind;
and whoever sayes the life of someone, it shall be as if
he had saved the life of all mankind. (Qurho, Surathl-
Ma'idab - 5.32)
!7'hen viewed from this perspective, it is clear rhar numbers are nor
significant. Vhether the number is 600,000, or 60,000, or 60, or even
just I , it is e qually awful and unlawful to kill anyone 'wirhour jusr cause'
- as defined by God. Allah also says in the Qurbn:
And whoever kills a believer of set purpose, then his re-

ward is Hell, for ever there, and the wrath ofAllah is on
him and He has cursed him and has prepared for him an
awful punishment. (Qurhn: Surathn-Nisa - 4.93)
It interesdng to note that the definitions of the major crime s embod-
is
ied in the Nuremberg Charter did not take the next world into con-
sideration at all. Ifone views the actions ofboth sides from the limited
perspective of the terms ofthe Charter then everyone who fought in the
war was guilty of those crimes - and espe cially the freemasons who not
only masterminded the war but also drew up the Charter. The victors
however were in a position to turn a blind eye to this fact, whilst the
vanquished were prevente d from voicing it publicly. AsJustice Holmes
once observed, 'History is what the people who won say it is.'
ooooo
It is interesting to note that in the reladvely minor wars which the
freemasons have arranged since the end of the second world war, the
actions ofnorably the American and English forces - which have borne
an evident and marke d resemblance to those ofthe German forces in the
Iast war - have not been punished at the hands of military tribunals, but
rather praise d as be ing the valiant attempm of those who we re prepared
to sacrifice their lives for their country or'democracy' or control over
oil-fields, in the name ofpeace, freedom and justice, in the war against
'the communists', or'the terrorists', or'the fanatics', or'the extremists',
or whomever else the freemasonic controlled media has depicted as
being'the enemy'.
Basically the people who control the current media systems can de-
pictwhoever theywant as being'the enemy'. This is done byusinghighly
emotive vocabulary to describe 'them' - such as the words 'communists',
'terrorists','fanatics','extremists' and more recendy'fundamenalists',
whose very mention uiggers an immediate emotional response in any
listener who has been adequately conditioned by the educational and
media systems. This emotional response takes the form ofan automatic
feeling of rejection and condemnation ofwhoever has been described
by these key ka6r definitions, so that the person in whom the response
arises is totally incapable of seeing who the people so described really
are, or of examiningwhat they are really saying.
Furthermore, it is impossible for anyone who relies on the ka6r
media version of events ever to find out what the uuth of the matrer
really is, since all that he or she has to go on is what he or she is presented
wirh, and this - as we have seen from the examples oflord Northcliffe
andBzra Pound and the Nuremberg trials - is often very far from the
truth. The people who control the media can basically create any illu-
sion they wish, and as long as the validity of their techniques remains
unchallenged, get awaywith it Indeed it is nowpossible, usingcurrenr
advanced computer graphics software, to create virtually any image or
picture that might be useful. Anyperson, for example, can be inserted
into or removed from a 'photograph' with ease, thereby providing
'evidence'of any false alibi or accusarion that might be needed.
ln the past, the term'fanaric'was usually reserved for Muslims; the
term tommunist' was usually reserved for any non-Muslims who wished
to take over conffol ofanyparticular government from its current mas-
ters; and the term 'terrorist'was usually reserved for the people in either
of these two groups who were prepared to act rather than just talk. ln
recent years, however - in fact ever since European communism was
offi cially discarded in favour of universal'democracyi and the imaginary
iron curtain dismantled - the word 'Communist' has ce ase d to be a key
term. Instead,'the Muslims'have been substituted by the media as the
new threat to democracy, peace and the new world order.
By combining one or more of the other key terms with either
the word 'Muslimi or the word 'Islamic', the way of Islam has been
increasingly and greatly discredited and misrepresenred in rhe kafir
media system, and'the Muslims'have increasingly been presented to
the general public as the new backward public enemy, ever ready to
kill indiscriminarely and to blindly die for their cause. If any Muslims
are attacked and fighr back in self-defence, the media defines this as
'rerrorism'. Ifanyone amacks the Muslims rhis is defined as'retaliation'.
The fact that the vast majority of Muslims in the world today are nor
even fighting anyone is of course never mentioned. The current media
equation is: Terrorism = fanatical paranoid Muslim fundamentalists
= Islam = all Muslims.
As we have already seen, rhe difference between the Muslims and
what the kafir calls the capitalists, is the same as the difference between
the Muslims and what the kafir calls the communists. The Muslims
accept Allah and His Messengers, whilst both the capitalists and rhe
communists reject Allah and his Messengers.
ln fact during the last decade of the twentieth century, the world
has witnessed the almost overnight transformation ofthe communists
into capitalists. Birds of a feather fock together.
Evenwhen capitalism and communismwerepresented by the media
as being bt war'with each other - which, at the time of writing this,
is sdll the case with Cuban and Chinese 'communism', although no
doubt 'democracy' will soon miraculously prevail in these two cases
as well - in reality there was never any real difference between the
capitalists and rhe communists. Capitalism and Communism are the
same. Their roots are the same. The capitalists and the communists are
ka6run. They appear to be divided against each other, but they are the
same body. Kufr is one system.
The capitalists and the communists both base their societies on
identical interlinking pyramidical systems structures. They share the
same kafirview ofexistence. They fight for the same things and worship
the same idols. Their le aders follow the same behavioural life pattern.
They both use ka6r ideologies, and although they employ a different
vocabulary, that is a different term ofreference to describe their actions
and what they are doing, they in fact both affirm and sustain the pro-
ducer consumer process, which can only operate as it does today if the
many are enslaved by that process for the benefit of the few.
Although they used to pretend to be at war with e ach other, and to
be separated by their imaginary iron or bamboo curtains, the capital-
ists and the communists in fact always used to trade with each other
and to sustain each othert economies. This is eyen more the case now,
as the new global free market economy, financed by the international
banking and stock market systems, continues to expand and be exploite d
as the true nature of the emergingbrave newworld order becomes ever
more aPParent.
And as in the past, so today, the capitalists and the communists both
use exacdy the same methods and manipulation techniques to condi-
tion theirpeople to accept the goals ofthe consumerproducerprocess,
and to be content with its apparent rewards, despite and in spite of the
reality of the human situation, which is that only the remembrance of
Allah makes the heart peaceful.
As we have already seen, this condidoning is only possible where
the educational and media institutions and systems are in the control of
the few, the kafir ruling elite, who create the illusion not only that the ir
legal system is what they call just, not only that their medical system is
what they call adyanced, not only that their educational system provides
what they call knowle dge, but also that the consumer producer process
is what man was created for, and that there is no viable alternative way
oflife to it.
Indeed it is one of the favourite arguments of the kafir polirician
to whenever the kafir system, that is the Dajjal system, is criticised,
say,
that itmay not be perfect but at least it is better than anarchy. The
word 'anarchy' is anothe r key emodonal term in the ka6r media system
vocabulary. The emotional response which it is desired ro evoke in rhe
listener is a vision of absolute chaos, which with any luck will reach
apocalypdc proportions if the listener has a good imagination backed
up by the typical kafir's fe ar ofcreation and poverry, a fear which always
exists in an ignorant person who does not know how existence works.
This apparent lack of choice, which typifies the 'either you accept
society as it is or else there will be anarchy'approach to life, is another
example of the pe rsuasive power which the media system exercise s over
the people whom it helps to condition.
Indeed it is one ofthe characteristics of the kafir system, that is the
Dajjal system, that as long as a person accepts his or her conditioning
and the prevailing kafir definitions of the nature of existence, it is im-
possible to envisage or imagine any other alternative to that system, so
strong is the infuence of that conditioning. This is one of the reasons
why any drugwhich is capable oflifting a person's consciousness free of
that conditioning, and altering thar perception of existence, is usually
defined as be ing illegal by most kafir legal systems. The only drugs which
are permitted in a kafir srare are those which will mildly stimulate or
mildly tranquillise.
This does not mean that drugs are necessary in order to alter the
consciousness. None ofthe Messengers ofAllah, may the blessings and
peace ofAllah be on all ofthem, ever used or advocated the use ofdrugs
as a means to self-knowledge. The way of the Prophet Muhammad
wakes you up to the true narure of existence in a way which norhing
else can, rendering all drugs obsolete.
It is only those who have seen the ka6r sysrem, thar is the Dajjal
system, for what it is, and who have rejecred it, who are able to begin
to appreciate the onlyviable alternative ro that system, which is Islam.
The only way to really appreciate what the way of Islam is, is to follow
'.;,
Dajjal - the hing utho has no clothes 107
that way, for to read about the iourney, or to examine the map, is nor the
same as actuallymakingthe journeyitself. Life is ajourney, butyouhave
to be wide awake to appreciate it. Islam is the science ofwaking up.
'Whoever sets
out on this journey progressively rasres the deep
sanity which springs from the knowledge ofhow exisrence works, and
rhe peace and certaintywhich this knowledge brings.
Allah says inthe Qurhn,'I did not create man and jinn except to
worship Mel To embody the guidance contained in the Qrhn, as ex-
emplified by the Prophet Muhammad and the first Muslim community
of Madina al-Munawarra, is ro worship Allah in every moment. Many
people in the High Tec North who have become dis-enchanted with
the kafir system, that is the Dajjalsystem - no marrer how high up in
one of its hierarchical sub-systems they may be or may have been - are
beginning to find out the truth of these words for themselves. Many
people in the Poor South who were beguile d by the surface atrracrions
of the illusory rewards of the producer consumer system, which had
been successfully introduced into their countries by the colonisers,
are now beginning to rediscover the living life transaction of Islam for
themselves.
The re surgence of Islam in these times, which was pre dicted by the
Prophet Muhammad, mayAllah bless him and grant him peace - and
which is already very much in evidence despite the attempts of rhe kafir
media systems to disguise and discredit it - cannot be compared to
the rise of Hider's movement, and to his attcmpts to replace one kafir
power strucrure by another kafir power structure. Hitler and his fol-
lowers were part of the phenomenon of Dajjal as a world wide social
and cultural phenomenon and Dajjal as an unseen force. The present
resurgence of Islam is the sign that the present dominant kafir culture
is about to be replaced and e clipsed by another way of life, which is its
complete antithesis and entirely different to it, that is the Prophetic
way of life.
It follows rhat all the kafir governments which at the time ofwriting
this control nearly all ofthe Muslim countries in the name oflslam, but
in accordance with kafir modes of manipuladon control, will inevitably
be replaced by real Muslims who govern in accordance with what is in
the Qurhn and the Sunnah.These so-called'islamic'goyernments are
part of the Dajjal system. The people who control them are idindfied
in the Haditb as being people whose hearts are devoid of the Qurhn,
108 Dajjal - the AntiChrkt
because it cannot descend beyond their throats. Their appearance on

the face ofthe earth is one ofthe signs ofthe approach of the end ofthe
world. The Prophet Muhammad said that theywould go out of Islam
faster than an arrow leaves the bow and passes through its target, and
that they would be the worst people on the face of the earth.
The destination of the munafiqun, that is the people who say that
rhey are muslims when in reality they are not, is the deepest part of
the Fire.
ooooo
The present resurgence oflslam is the necessarypreliminaryphase prior
to the appearance of the Mahdi, just as the present ascendance in the
infuence of the kafir system that is the Dajjal system, throughout the
world, is the necessary preliminary phase prior to the appearance of
Dajjal the individual.
o0004
The examples provided by the treatment of Lord Northcliffe, Ezra
Pound and the Nuremberg so-called war criminals - and there are many
others - are dramatic ones. They demonstrate the extreme lengths to
which the people who control the kafir system that is the Dajjal system
are prepared to go in order to ensure the continued survival ofthat sys-
tem and their control over it. They are by no means the only examples.
You onlyhave to observewhat is goingon aroundyou, to recognise how
the Dajjal system operates and is organised. The machinations of this
system in all its various activities in all spheres of life, and the actions
of its controlling elite, are everywhere in evidence for whoever looks
closely, no matter how hard and cunningly that elite attempts to hide
and disguise those activities and actions.
Their actions and activities are always manifest, but it is the meaning
of rhese actions and activities which is so often obscured by the ka6r
educational and media smoke screen and conditioning re chniques. By
presenting a fragmented view ofexistence these systems prevent people
from adding the bits and pieces together and from arriving at an overall
understanding of what is going on. The people who split existence -
or rather who create that illusion, since in Reality existenc€ cannot be
split because there is only Allah - are described in the Qurhn as the
fasiqun, meaning'those who dividel
Division characterises the actions and acdvities ofthe kafirun, and
division is the inevitable result of the way in which che kafir system,
I
Dajjal- the hing who has no chthes 109
that is the Dajjal system, operates. This is whycancer is aphysiological

illness ofthis age. This iswhy schizophreniaand autism are psychological
illnesses of this age. This is why nationalism and modern tribal warfare
are social illnesses of rhis age. \7'hether within the individual, or in the
family group, or in kafir socie ty as a whole, we se e division, rhe result of
the way oflife ofthe fasiqun, that is the people who operate and uphold
the ka6r system, that is the Dajjal system, by dividing and ruling.
Clearly there are many pe ople who suffer from the manner in which
the Dajjal system operates and who are enslaved by it, but who do not
realise what the cause of that suffering is nor realise t}re nature of rhe
prison they are in. As a re sult oftheir conditioning they conrinue to play
an active and often important part in the running of the very sysrem
which unbeknown to them is the cause of their pain and the invisible
walls oftheirprison. Drinkingalcohol or takingdrugs is no cure, rather
these 'remedies' are part of the disease. It is the actual existential pat-
tern ofbehaviour, together with the mental outlook that goes with it,
which is the disease, simply because they are nor in harmony with rhe
true nature of existence, and accordingly that imbalance manifesm in
illness whether physiological, psychological, social or political.
lnevitably rhe most desperate lash out blindly in anger, causing dam-
age and even death. As the sayinggoes, violence is the last resort of the
incompetent, and - since it has become customary for the kafir media
to equate such violence with terrorism, and to equate such terrorism
with Islam - it must be emphasised that the Prophet Muhammad, may
Allah bless him and grant him peace, forbade rhe killingofwomen and
children and the elderly in times ofwar, as well as the wanton destruc-
don ofproperty. Killing defenceless pe ople and de stroying property at
random may be the hallmark of extreme frustration, or the sign of a very
hard hearq but it has nothing to do with the teachings of Islam.
IfMuslims are attacked and forced to defend themselves, then rhey
are obliged to fighr wirh honour and within the limits of behaviour
which were clearly demonstrated by the Prophet Muhammad and
his companions, may the blessings and peace ofAllah be on him and
them.
It is said that sayyedina 'Ali, may Allah with him, some-
be pleased
times refrained from killing his opponents on the battlefield because
he could see with his inner sight that their children were going to be
Muslims. On one occasion, when he was about to deliver the coup
t to Dajjal - tbe AntiChrist
de grice, his opponent spat defiandy in his face and made him angry,
whereupon'Ali let him go.IThen his opponent asked him whyhehad
done this, he replied thar if he had killed him in anger, it would have
taken him to the Fire . His opponent was so impre ssed that he accepted
Islam and became a Muslim.
The infuence and overall control of the kafir system, that is the
Dajjal system, are so widespread and insidiously present in all aspects
ofpeople's lives today, that the majority ofpeople are unaware ofwhat
confronts the m. The Dajjal system is as much a part of their live s as the
air around them, which theybreathe and depend on without knowing
it. The freemasonic conuolwhich is exercised oyer them is so much a
part of their every day lives, it is so close up to them, that they do not
se e it, just as they do not see that their being is from Allah, and that they
are entirely dependant on Allah for their every heart beat. The truth
of things is a blur in the corner of their eye. They have been born into
the Dajjal system, and they have been brought up to eccept that this is
the way life is. They have been educated in the Dajjal system's ways and
rhey have continually been misled by the media to affirm it, even after
their formal education has been completed.
Even when someone is aware thar all is not well in the state ofkufr,
he or she is often not able to say why or what. A pe rson may glimpse an
instance of blatant kafir media manipulation, or witness a particular
example of the injustice of the kafir legal system at work, or admit
deep down that he or she has le arnt nothing of real value in the official
curriculum at school or university - and yet be unable to form a clear
picture of the system as a whole, or to pull free from the infuence of
the producer consumer process in which he or she is trapped.
Everyone is faced with the basic realities oflife. Those simple bare
necessities, such as food, shelter and clothing, have to be acquired and
the bills have to be paid - which for most pe ople me ans work and play
from day to day - and once a man and a woman mee t and start a family,
then everyday life can easily become too filled and busy ro have rime to
find out what it is all about.
In reality every atom is in its place and everythingwhich appears ro
take place in existence is a part of one unified event. In Reality that one
unified event does not exist. There is only Allah. Allah is the lnwardly
Hidden and the Outwardly Manifest. Allah is the First before time
began and the Last after dme ceased. \Therever you look there is the
Dajjal - the hing wlto ltas no clothes It t
face ofAllah. Eve rything is passing away except the face ofAllah. Surely
we come from Allah and to Allah we surely rerurn.
The difference between the kafir way of life and the muslim way of
life is that the kafir way oflife prevents you from seeing this, whilst the
muslim way of life not only opens this knowledge up ro you, but also
enables you ro live wirh it ar peace and in tranquilliry. The kafir thinks
that he or she exists, and is troubled, whilst the mumin knows thac
Allah exists, and is at peace.
The needs and demands of everyday life in a kafir society, whether
actual or merely media created - which because ofthe complex nature of
the system are themselves both complex and profuse - make it difficult
for most people to stop and refect, let alone to make the decision as a
result ofthat reflecdon to abandon the kafirwayoflife, to de-programme
and de-condition, and to find out who they really are andwhat the true
nature ofexistence really is.
lndeed the influence of the kafir system that is the Dajjal system is
often so all pe rvasive and pe rsuasive that anyone enslaved by it usually
believes that the kafir way of life is the only viable way of life the re is, is
not aware that he or she has been programmed and conditioned, and
thinks that his or her kafir view of existence is clear and unclouded. In
other words, like goldfish born in capdvity, some people do not even
realise that they are trapped.
Even i[, despite all this, the point of departure is reached, and the
decision to really 6nd out what it is all about is made, it is still often
difficult to act on this inward intention existentiallywirhout coming
up against the preventative and deterrent provisions ofthe kafir legal
system, which have been designed to prevent people straying too far
from the limits of what the kafir system that is the Dajjal sysrem has
defined as'normal and'legal'. Furthermore, there are often strong social
pressures from relations and friends who may be relatively content
with the system as it is, and who will be correspondingly appalled at
your decision to leave it, and therefore be prepared to do all that they
can, whether by means of financial inducement, emotional blackmail
or even physical force, to dissuade you from acting on your decision.
Anyone who chooses a teacher or follows a leader and joins a group
or community oflike-minded people will almost inevitably be regarded
as havingbeen brainwashed into joininga cult (ifthey are Christians) or
a sect (if they are Muslims). Unfortunately this is in fact often the case,
because - as bothJesus and Muhammad foretold, may the blessings and

peace of Allah be on both of them - there are many fr.lse teachers and
leaders at thispointin time, evenwithin the Muslim communirywhich
can be very confusing for anyone who is genuinely se eking knowledge.
Ultimately everyone is given rhe teacher they deserve.
Even more unfortunately, the genuine teachers and leaders within
the Muslim community - who are righdy guided and who do have the
idhn, that is the permission, from Allah and His Messenger, to teach -
are often tarred with the same brush by the kafirun and the munafiqun
working together - although for the discerning mumin this in itself
tends to be a confirmation that a rightly-guided teacher is on the sirat
al-mustaqim - for any teacher or leader who is on the sirat al-mustagim
isbound to be opposed andslandered by the kafirun and the munafiqun,
as was the case with the Prophet Muhammad himselfl and his close
companions and followers, may the blessings and peace of Allah be
on him and them.
It is inevitable that the sincere muminun - and indeed all the Mus-
lims as a whole - will always be hate d and slandered by the kafirun and
the munafiqun. The more followers any Muslim teacher or leader at-
tracts - whether righdy-guide d or not - the more that teacher or leader
and his followers will usually be subje cted to a vicious media campaign,
in which theywill be described as paranoid] 'fanatical','fundamentalist'
and if nor expressly then by implication 'terrorist', and finally, if they
have ever criticised the barbaric treatment that has been mcted out to
the Palestinian Arabs during the twentieth and twenty-first centuries,
they will be automadcally branded not as hnti-Zionist', but as'anti-
semitic' - and the refore by implication no different from Hider and the
Nazis - even though it is the Palestinian Arabs who are in fact temidcl
and even though the majority of Europe an and American Zionists are
not descended from the Thibe of lsrael, but from the Khazars of the
Caucasus, and are therefore in fact'turkic'.
I(, in spite of any kafir media campaign, any such teacher or leader
remains popular with his followers, and if the degree ofhis infuence
continues to be regarde d as a threat by th€ architccts of the newworld
orde t then more pressure will be brought to bear. His movements will
be curtailed. He may be prevented from leaving rhe country in which
he is resident. He may be placed under house arrest and allowed no
visitors. He may be accused of some crime usually a conspiracy of
-
L
one kind or another - and brought to trial. He may end up in prison.

He may even be killed.
[n such a climate it is not surprising that the genuine teachers tend
to remain concealed andwithout much ofafollowing,while those who
are genuinely in search of real knowledge find it hard to find anyone
whom they feel they can really trust. By the grace of Allah, however,
the heart finds the heart.
The sign ofa true teacher is rhat he calls pe ople to worship Allah and
to the way of Muhammad, may Allah bless him and grant him peace.
The sign of a false teacher is that he calls people to himself Do not ac-
company the one whose state does not change you, and whose speech
does not guide you to Allah.'W'hoever seeks a teacher will find one in
accordance with his or her own sincerity and strength of resolution.
For those who, despite all the contrary forces - which, in effect,
are a test ofany seekert sincerity and strength ofresolution - still feel
impelled to seek real knowledge and the balanced way of life which
must necessarily accompany that search, many subsequently find that
they are only prepared to go so far, either because they do not want all
that there is to be wanted, or because their inherent social conditioning
is just too strongly implanted to overcome, or else because the usually
irradonal fear ofbeingpunished, silenced or eliminated by the system
acrs as a deterrent, and induces the would-be searcher back into play-
ing the producer consumer game. Only those who fear Allah alone are
free from fear ofother than Allah, and accordingly are free from fear
of the ka6r system, that is the Dajjal system, and its varied means of
norm enforcement.
The people who only fear Allah alone are those who follow the way
ofrhe Prophet Muhammad, may Allah bless him and grant him peace .
Clearly those people who have not yet encountered the way of Islam,
although they may have a misconceived idea of what it is, as a result
of their educational and media programming, and who are at present
caught up in the consume r producer proce ss, will have fe ar of the pow-
ers that appear to be in the kafir system, that is the Dajjal system, even
though they have already inwardly rejected that system.
Furthermore, the existential panic and anxiery about the possibility
of not having adequate provision and shelter - which inevitably arise in
the heart ofwhoever does not know how existence works - reinforce
fear of the system, and act as an added incentive to continue to act in
accordance with the dictate s of the consumer producer process, which

promises to relieve that panic and anxiery by coming up with the goods.
The deal is that ifyou play the consumer producer game, then you will
acquire the money to buy the goods which you have been conditioned
to want. In fact this is a lie, since, as we have already noted, one of the
ways of keeping people working in the producer consumer process is
ro only pay rhem a sum which will nor meet all their needs, so that
firstly, they have to continue to work to live, and secondly, they have
to continue to work to pay offthe debts swelled by interest which they
have been encouraged to incur by the various kafir finance systems. The
nature of the kafir system that is the Dajjal system is such that only
the controlling elite are in a position to fully enjoy the rewards of the
labours of all the others.Indeed it has to be this way, since there simply
are not enough luxury items in existence for everyone in a kafir society
to be able to enjoy them all.
Eve n the pe ople who receive more than their fair share of the myriad
goods which todayt consumer producer system manufactures do not
6nd that their existential panic and anxiety have been quelled, and
accordingly they often become lost in the endless search for the latest
model and the ultimate thing, neither of which really exist. It is like
drinking sea-water - the more they drink, the thirstier they become.
Only those who are desdned to find out stop, and refect.
The fact that mere consumption is not the answer to anxiety about
provision is true for two main reasons. Firstly, this anxiety is the result
of ignorance of how existence works, and accordingly *ill only begin
to disappear when that ignorance is replaced by knowledge. Secondly,
the restlessness which every man and woman feels deep in their heart
is no less than the longing for knowledge of Allah, and accordingly
that longing and that resdessness can only be appeased by knowledge
ofAllah. Real knowledge ofAllah only comes with remembrance of
Allah, and accordingly it is onlyin the remembrance ofAllah that the
heart finds rest. It is only possible to remember Allah ifyou follow the
way of the Messengers who have been sent by Allah during the various
ages ofmankind, may the blessings and peace ofAllah be on all ofthem.
The Messenger who was sent by Allah for the present age is the Prophet
Muhammad, and accordingly it is only by following his way rhat fear of
existence and existential panic and anxiety about provision and shelter
will disappear. The choice is yours, right now.
i
I
Dajjal - the king who has no clothes I 15
Altlough the choice is clear, it is not always an easy one to make

for whoever has been condidoned by the Dajjal system, even if the
person in question is in the process of rejectingthat conditioning. The
conditioningprovided by the Dajjal system is insidiously strong. [t has
an addictive quality about it. It creates in the mind ofthe individual the
impression that the only way to dispel fear and anxiety is by taking rhe
remedies offered by the system, that is to work and to play when you are
well, and to do what the doctor tells you when you are ill, and above all
not to try and change the status quo either inwardly or outwardly.
ln effecq whoever has been conditioned by the Dajjal sysrem is
never really permitted to grow up, even though he or she is capable
of having children and holding down an office job and driving a car.
\Thoeverhas been condidoned by the Dajjal sysrem is kept in awe of
that system, in the same way that a young child is not only in awe of
the parents but also rhinks that they are the best parents in the world
and that they know everything. W'hoever is not involved in seeking
knowledge ofAllah is a child, for it is only when you reach a certain age
that you begin to wish to know the nature of existence. Some people
never emotionally or intellectually reach that age. Some people simply
do not have an intellect, which in rhe Qlz rhn is called aql, nor do rhey
have what in the Qurhn is called lubb, meaning'a core', that is access
to the innermost secret of their being.
There is no blame in this. Everyone can only be who they are. Allah
has made some people kafir and some people mumin. Allah has made
some pe ople ignorant and some pe ople knowledgeable. Allah has made
some pe ople blind and some people seeing. They are not the same, but
there is no blame. The mercy of Allah covers the whole of creadon
and pervades it in every respect. The kafir does not see this whilst the
mumin does.
Clearly there are those who are utterly blind, and there are those
who are utterly seeing, and there are those who are somewhere in
between blindness and sight. A distinction must therefore be drawn
between the one who is quite content with the Dajjal system such as
it is for what it is worth, and the one who cannot bear it and is only
interested in following rhe way ofMuhammad in all its rich simplicity,
and the one who does not particularly like the Dajjal system but who
has not yet encountered the way ofMuhammad, may Allah bless him
and grant him peace.
t t6 Dajjal - tbe.4ntiCbrist
Allah says in
the Qurbn thar- people either follow the way of the
Prophets or they follow the way of their f*he rs. Clearly there are a great
many people in the world today who have not had access to the living
and vibrant life uansaction of the Prophet Muhammad, as it was lived
byhim andthe first Muslim communityofMadinaal-Munawarra - and
who accordingly have been following the way of the ir farhers, no matter
how ignorant or cultured that way might be, simply because they do
not know any better or any other way. These people cannot really be
described as being ka6r - indeed many of them are from or originate
from what have been raditionally regarded as'the Muslim countries',
but have not in fact been brought up as Muslims - since a ka6r is one
who has actually been presented with a clear exposition of what Islam
is and what Allah requires of him or her, and who has then openly
rejected what he or she has heard, and subsequendy at[emprcd to shut
out all mention or manifestation of the way of Islam.
It also often happens that a person, because the self is poisoned with
ignorance, at 6rst rejects the way oflslam, because to a sick person what
is sweet often rastes bitter and what is bitter often tastes sweet, but then
in the ripeness of time he or she accepts the way of lslam. Allah says in
the Qrhn. that it is Allah who expands the heart to accept Islam, and
Allah does as He wishes.
It follows that there are a great many people in the kafir states of
rhe world who, although they are at present trapped by the system and
caught up in the daily whirl of the consumer producer process, will,
when Allah wishes it, and once they have encountered real Muslims
and experienced what Islam really is and means, themselves become
muslim.
Of course there will also be those who utterly reject the way of
Islam. Allah says of these people inthe Qurhn that their ears and eyes
and hearts are veiled, so that they cannot hear what a Muslim says or
see what a Muslim does with any rrue understanding. \Whether you
talk to them or noE, ir is the same. They are blind, deafand dumb, even
though they appear to see, and hear, and speak.
Allah guides whom He wishes, and Allah leads astray whom He
wishes. Allah sends some to the Garden and He does nor care, and Al-
lah sends some to the Fire and He does not care. Allah has power over
everything. There is no sff€ngth and no power exc€pt from Allah.
The present resurgence of Islam is a clear indication from Allah
Dajjal - the hing who has no clathes 117
that the polarisation of the people of iman and the people of kufr on
a world scale is under way. This polarisation is a necessary preliminary
phase before their respective leaders, the Mahdi for the muminun,
and Dajjal the individual for the ka6run, can appear - and before the
two opposites meet as they inevitably musr, since anyone who is kafir
cannot help but attack anyone who is muslim, and once the Muslims
are attacked, Allah has ordered them to 6ght back in self-defence
and to kill their aggressors, that is anyone who attacks them and then
refuses either to say che shahada - that is, to witness that there is no god
only Allah and that Muhammad is the Messenger of Allah, may Allah
bless him and grant him peace - or to surrender by accepting Muslim
governance and paying the jizya tax.
ooooo
One way of measuring the level of ignorance in a kafir society, and
the corresponding fear of existence and anxiety about provision and
shelter which arise out of that ignorance, which is the hallmark of the
ka6r system, that is the Dajjal system, is to examine the extent to which
pe ople insure themselves and their goods against possible disaster and
misfortune, even when they are not required to do so by kafir law.
The kafir insurance system is totally unnecessary for the people who
know how existence works, and who follow the Prophetic life pattern
- which is irs own insurance.
Since everyone meers the consequences oftheir actions both in this
life and the next, it follows that the one who is unaware ofwhat action
is fruitful and what action is unfruitful often brings misfortune upon
him or her sel[, solely because of the way in which he or she behaves.
Since the kafir does not know this, he or she seeks to avoid the effects
of such misforrune by insuring against it before it happens - rather
than by abandoning the course of action which is the real cause of the
misfortune.
The way of Muhammad is the scie nce of fruitful actio n.ln the Qurhn
fruitful action is called halal, whilst unfruidul action is called haram.
Although these words are sometimes translated respectively as meaning
'what is permitted' and 'what is forbidden', their real meaning is to be
found in the consequences of the actions which they describe. If this
perspectiye is lost, it often happens t}rat the conceptual framework,
which the kafir calls'morality', begins to develop. This moral attirude,
which is regarded as the mark ofbeing civilised by whoever has it, in fact
t 18 Dajjal - the AntiChrist
tends to make people forget where they are going. It works like this:
To begin with there is the knowledge that what is halal is fruitful
in rhis world and leads to the Garden in the next world, whilst what
is haram is unfruitful in tlis world and leads to the Fire in the next
world. This applies even to the food which you eat, because ifyou eat
halal food your actions will tend to be halal, and ifyou eat haram food
your actions will tend to be haram. Drinkingwine or eadngpork, for
example, may not in themselves appear to be serious wrong actions,
bur the actions which may arise out of these actions, such as violence
or adultery, for example, often are. They lead not only to an imbalance
in the body but also to an imbalance in actions, an imbalance which
causes distress in this world and is experienced as the Fire in the next
world. ln the same way doing what is halal leads to balanced action
which results in harmony in this world and is expe rienced as the Garden
in rhe next world.
This perspective begins to be lost when it is said that halal means
'permitted' and haram means 'forbidden', because it then often happens
that some people begin to forget exactly why an action is permitted
or forbidden. The original pe rspe ctive is further cloude d when a value
judgement is placed on what is permitted and what is forbidden, that
is, when what is described as halal is called goodi and when what is
described as haram is called'bad', again because it becomes easier to
forget why it is 'good'or why it is 'bad'.
Ifthe overall perspective ofthe next world is lost, then people forget
why something is really good or really bad. lnstead they begin to form
6xed ideas of what is good and what is bad. Then, if they forget that
Allah looks at the inrenrion behind the acdon and not the action itsel(,
they begin to be less critical of their own actions, since they no longer
fe ar the Fire or hope for the Garde n, and instead become more critical
of other people's actions. They begin to judge the outward acdons of
others - eyen though unaware of what the inward intention behind
those actions might be - in accordance with their own ideas ofwhat
is good andwhat is bad.
Once people forget about the Fire and the Garden, and indeed
cease to know that the next world exists, they then begin to call what
appears to be expedient 'good' and what appears not to be expedient
'bad'. In effect, their idea of what is good and what is bad is no longer
conne cted to the rue re alides oflife , but rather is artached to wharever
they give reality.
i
I
Once this stage has been reached, you have what the kafir calls
'morality', that is, a complex web of do's and don'tt which are given
spurious validity by e motional value judgements, which often have no
relation to the true narure ofexistence, which like kafir law are always
subject to change and re-evaluation, and which accordingly tend to
cause whoever has this 'moral' attitude to forget where he or she is
going - that is, to Allah, via the Fire or via the Garden.
Anyone who becomes aware ofthe hypocrisywhich inevitablyarises
out of kafir'morality' usually then rejects ir. Once they have rejected
it, the y have no frame of reference to use when dealingwith situations
which require judgement, other than their own personal preferences
and prejudices, together with whatever they have already learned from
their own experience - that is, they have a limited knowledge ofwhar
ishalal and what is haram, which they have arrived at by rial and erroq
and the full significance ofwhich they do not realise, because they do
not link this limited knowledge of what is halal and what is haram to
what will be happening in the next world.
They then have a choice, which is either to do whar they want,
seeking pleasure and avoiding pain, or else to set out on a journey to
discover the full science ofwhat is halal andwhat is haram by following
the way of Muhammad, may the blessings and peace ofAllah be on him.
If they make the first choice, they are at the mercy of their own desires
and the illusory goals which the kafir system, rhar is rhe Dajjal sysrem,
promises them. If they make the second choice, then theywill arrive at
the knowledge of what is halal and what is haram and they will know
why something is halal or haram. If they follow the way of Muhammad,
avoiding what is haram and doing what is halal, then they will arrive at
an inwardly peaceful and outwardly balanced state of being, in which
the very idea of kafir insurance will be patendy ridiculous. The one
who does not follow the way of Muhammad, on the other hand, and
who subscribe s to the producer consruner process, will inevitably think
that insurance is a'good' idea, and waste as much money as he or she
can afford on it.
People are encouraged to insure against every possible misfortune
by the kafir insurance companies simply because the more people in-
sure, the greater the profit will be for the company. A kafir insurance
company cannot be described as a benevolent institution. It exisrs
to make money out of other people's fears and anxieties. Of course
it appears to be worthwhile when one of the evenEs which have been
insured against actually takes place and the person who took out the
insurance eventually colle cts the money, but as we have already noted,
there are more human ways ofdealingwith loss and misfortune, which
in the real muslim community take the form of voluntary giving out,
wirhout your having had to pay a premium as a condition precedent,
either by individuals in the communiry who have been given more than
rhey nee d by Allah, or else from the bayt al-mal, that is the communityt
central fund inro which all the minimal taxes reguired by the Qar'an
and the Sunnah are paid, for the purpose s of redistribution amongst
those in need.
A brief historical study of Muslim communities in the past clearly
shows that whenever their people held to what is in rhe Qurhn and
the Sunnab,and only paid the taxes which Allah had told them to pay,
and immediatelyredisributed those taxes once theyhad been collected
in accordance with what is in the Qurhn and the Sunnah, then those
communitiesprospered. As soon as the people began to abandon what
is in the Qurhn and the Sunnalt, rhey were give n leade rs over them who
likewise igno rcdthe Qrhn andrhe Sunruah.ThePrcphet Muhammad,
may Allah bless him and grant him peace, said that every people have
the leaders that they deserve. As soon as these leaders began to gather
extra taxes, and to keep the proceeds either for themselves or out of
anxiety, instead of redisribudng them in accordance with what is in
the Qurhn and the Sunnab, then the communities became divided
against each other, ceased to prosper, and were eventually destroyed -
jusr as Allah has promised inrhe Qurhn, that everypeople who rejcct
Prophetic guidance will be destroyed.
'When
the companion of the Prophet who was called' Umar became
khalifi, may Allah be pleased with him, he re gue sted that he be told im-
mediately the moment he strayed outside what is in the Qurhn and the
Sunnab,so fearful was he ofAllah and the Last Day. He was only too
aware that the life transaction of Islam is its own insurance. A person
once came to him and asked him to do the rain prayer, since there was
abad drought at the time. Sayyedina'Umar, mayAllah bepleasedwith
him, replied that the reason for the drought \Mas the facE that too many
of the people in the community had become lax in followingwhat is
in the Qurhn and the Sunnah.ln effect, the outward drought was a
refection of the inward drought of lack of trust in Allah.'When that
rrusr was renewed, then the rain which is the mercy of Allah, came.
The Prophet Muhammad, mayAllah bless him and grant him peace,
said that ifanyone were to have been a Prophe t after him, then it would
have been sayyedina'LJmar, may Allah be pleased with him.
The fact that many of the so-called muslim but actually ka6r gov-
ernmenrs - which are, at the time ofwriting this, still in control of the
Muslim lands because they are being supported by the colonisers who
helped to install them there in the 6rst place - collect taxes in addition
to what is prescribed by Allah in the Qurhn and the Sunnah, and then
refuse to redistribute them, is not only one ofthe reasons for the lack of
prosperity in these countries, but is also a clear sign of the extent of the
infuence of the world-wide kafir system, that is the Dajjal system.
lndeed it is a well known fact that the oil revenue of the Muslim
countries is being used by the people who control it not so much for
rhe benefit of the Muslims, but rather to support the kafir producer
consumer system of both the west and the east, ofboth the High Tec
North and the Poor South. This revenue, or at leasr a large proportion
of it, is either invested in large kafir corporations or else it is deposited
in kafir financial institutions where it collects compound interest and is
used to provide compound inte rest-bearingloans to the poorer Muslim
countries, thereby increasing their nacional debts still further. Since these
corporations and financial institutions are controlled by the freemasonic
elite of the ka6r system that is the Dajjal system, it follows that they
are using the wealth of the Muslims to destroy the Muslims, for one of
the principal aims of the freemasons is to destroy the Muslims, in order
to fully achieve world-wide control through their business and finance
systems, rhat is by establishing the kafir system, that is the Da.ijal system,
world wide - the new world order.
The Prophet Muhammad, may Allah bless him and grant him peace,
said that every people has its rial, and that the rial of the Muslims
would be wealth. He also said that the downfall of the Arabs would be
'black gold' - a term which in the 'modern'world has only reladvely
recently been coine d to describe oil. This much is clear from what has
already happened not only to the rulers of Saudi Arabia, who in the
name of Islam are busy esablishing a police state, based largely on the
kafir models of the west, but also to all the Arab states in the Middle East
which as a result of the recent GulfV'ar - instigated principally in order
to secure the oil-fields for the benefit of the High-Tec North - have all
been considerably destabilised and virtually bankrupted.
122 Dajjal - tbeAntiChrist
The Prophet Muhammad, mayAllah bless him and grant him peace,
made it clear that the leader of a Muslim community should not be
chosen as leader simply because his father was leader before him. It is
not the Sannah to have 'royal' families. If this was the Sunnab, then
clearly the royal family of the Muslims would have been the family of
the Prophet Muhammad, may the blessings and peace ofAllah be on
him and them, and accordingly virtually all of the Muslim rulers for
the last fourteen hundred years would have been descended from the
ProphetMuhammad, maythe blessings andpeace ofAllah be on him,
and on his family, and on his companions, and on all who follow him
and them with sincerity in what they are able, until the Last Day.
A brief historical study of Muslim communities in the past shows
rhat as soon as these communities opted for dynastic rule, they inevi-
tably became corrupted and were destroyed. It is absolutely clear that
the leader of a Muslim community should be recognised as such on
the basis that his fear and knowledge ofAllah are great, and that of all
the people in the community he has the best understanding ofwhat is
inthe Qurhn andthe Sunnab,simplybecause he most embodieswhat
is in the Qurhn and the Sunnah.
The corruption in the Muslim lands today is not surprising.It is
part ofche inevitable process oflife . Furthermore , to simply blame the
kafir system, that is the Dajjal system, for that corruption is not to see
the whole picture. Clearly if some of the Muslim leaders in the past
had not already been prone to corruption, then the kafir colonisers
would have been unable to plant the seeds of the kafir system, that is
the Dajjal system, in the Muslim countries in the firstplace, norwould
those seeds have been able to sprout and grow.
The truth of the matter is thar everything in life is subject ro birth
and death and growth and decay. Even the first Muslim community of
Madina al-Munawarra was subject to this cycle. The Prophet Muham-
mad, may the blessings and peace ofAllah be on him, foretold that the
dynamic living Islam which that communiry enjoyed would only lasr in
Madina for thirty or seve nty years afte r he had died. He fore told civil
war amongst the Muslims, that is, that Muslim would fight Muslim.
He foretold that what had begun as a prophecy and a mercy, would
become a khalifate and a mercy, would become a tyranny fiIled with
many injustices. He also said that towards the end of dme a just and
merciful khalifate would once again be established by the Muslims.
And he never mentioned anything about a 'new world order' being

established by the kafirun for any length of time!
It is very easy to make Islam an instrument of tyranny, simply by
systematising it, and moralising it, and then inficting that system and
that morality, neither of which have anyrhing to do with the life uans-
action brought by the Prophe t Muhammad, on other people who have
no desire to be regulated by such a system and such a morality. Many of
those who are alive today have seen and experienced this happening.
The Prophet Muhammad also foretold that not all ofhis communiry
would go astray. He said that towards the end of the world the Muslims
would be divided into seventy three different groups, and only one of
those groups would have the livinglife transacdon of lslam which he had
originally brought. There can be no doubt that this one group, which
has access to the living life transaction of Islam in all its rich simplicity,
is comprised of the awliya of Allah - that is the friends of Allah, the
people whom Allah loves and who love Allah - along with all those
who recognise and follow them.
The awliya of Allah are the ones who have preserved the living life
transaction of Islam by the grace and guidance of Allah, in every time
and age. They are recognised by the fact that people are drawn to them
because of their wisdom and se renity, in the same way that pe ople were
drawn to the ProphetMuhammad, mayAllah bless him andgranthim
peace, and so real muslim communities form round them, may Allah be
pleased with them, just as the first Muslim community formed round
the Prophet Muhammad.
The real muslim community is simply the outward manifestation
of what is inwardly in the heart of the wali, in the same way that the
ryranny of the kafir state is the outward manifestation of the inward
darkness of the tyrants who conrrol it. The heart of the wali is inwardly
light andpeace, and this manifests ourwardly in the form ofthe harmo-
nious and human rransactions which always characterise a real muslim
community.
The awliya ofAllah are not located in one place. As the ruh, that is
the spirit form, pervades the entire body, so they are spread throughout
the world. The awliya are the ruh of the world. Just as the body rom
once the ruh has left it, so the world will come to an end once rhere are
no longer awliya living in it.
The real muslim communities which form around the awliya ofAllah
are subject to the same cycle of growth and decay as the first Muslim
community of Madina al-Munawarra. They begin with one man, the
wali. The community forms around him. The kafirun rry to destroy the
community, but fail because Allah gives victory to those who uust in
Him. Then the wali eventually dies. There follows a period of balance
during which the community condnues ro hold to what is in the Qurhn
and rhe Sunnah, and is led by righdy-guided men, who were the close
companions of the wali, and who re ceived the ir knowledge ofAllah by
Allah through him. Then these companions die, and rhe communiry
is led by those who were the companions of the walit companions.
Then they die, and gradually almost without anybody realising it, rhe
community begins to lose the dynamism and living vibrancy which its
fi rst members originally possessed.
\)7ith the continued passage of time the stage is reached where
there is no longer a unified Muslim community. Its members may sdll
follow much ofwhat isinthe Qurhru andthe Sunnalt,simply because
that is what they have been born into, but many do this because it is
what their fathers did, and not because they recognise Islam for what
it really is. They no longer have what the original community which
formed round the wali had. Everything in creation has irs high poinr,
and then thereafter there is a falling away. Basically a real muslim com-
munity which lives with anything like rhe same zesr for life, and with
anythinglike the same awareness ofthe true nature ofexistence, as the
6rst Muslim community ofMadina al-Munawarra, onlylasts for three
generations. Then it is all over. As quickly as one Muslim community
dies another is born somewhere else. The knowledge which the awliya
possess, and which does not come from books, is transmitted from per-
son to person. Once a wali has ransmitted that knowledge to another
wali, then that wali takes that knowledge wherever he or she goes. ln
this way this knowledge has always been kept alive from rhe time of
the Prophet Muhammad up undl now, may the blessings andpeace of
Allah be on him and on all who follow in the dust ofhis footsreps.
Not every wali has a muslim community forming around him or
her. Allah often hides who the awliya are as a prorection for them. In
those times during the alternaring cycle of iman and kufr when kufr
is in the ascendancy, the awliya remain hidden. Their job is simply to
keep their knowledge and wisdom alive, and to ensure that the chain of
transmission remains unbroken. lVhen the dme arrives when iman is in
Dajjal - the hing who has no clotltes 125
the ascendancy, as it is now, then the awliya emerge into the open, and
real muslim communities form around them, and there is norhing rhat
the kafirun and the munafiqun can do to stop them, because Allah gives
victory to the ones who trust in Allah, and the awliya and those who
follow the awliya are the ones who really rust in Allah. They cannot
do other than rust in Allah because of the knowledge of Allah which
Allah hasgiven them.Allah saidon the lips ofthe ProphetMuhammad,
may the blessings and peace ofAllah be on him, in a hadith qudsi, that
whoever makes war on a wali of Allah, Allah makes war on rhem.
Naturally there are ignorant people who claim to be walis when
theyare not. Theydeal in esoteric information andpseudo-wisdom, but
not in real knowledge ofAllah. They are usually recognisable because
they are concerned with personal reputation - that is, they are more
concerne d abour what other people think about the m than what Allah
knows about them; and because they usually charge money for the
information which they pass on; and because outwardly they do not
follow the existential life pattern of the Prophet Muhammad, even in
very essential matters such as eating halal food, and doing the prayer,
and fasdng Ramadan; and because inwardly they do not have the light
and wisdom which only a wali ofAllah is given by Allah; and be cause ,
in the final analysis, they do not have the idhn to teach - that is, they
do not have the permission of Allah to teach. One great wali in the
past, Shaykh Ahmad ibn Ata'i'Ilah, said that as for the one who speaks
with idhn, his words are heard by creation, but as for the one who speaks
without idhn, he is no more than a dogbarking. Idhn is from Allah and
His Messenger, may Allah bless him and grant him peace.
The true awliya are recognisable by a number of signs. Outwardly
they embody the way of Muhammad in every respect. Inwardly they
have a light which bathes and cleanses the hearts of those who sit with
them. They have the best of manners and are human and compassion-
ate . They have great wisdom and knowledge, which they share without
charging a fee . They fear only Allah. They love Allah. They have gnosis
ofAllah, which is nor the same as possessing informadon about Allah.
The ir selves have been puri6ed. Allah loyes th€m, and when Allah loves
rhem rhen, as Allah said on the lips of the Prophet Muhammad, in a
hadith qudsi, He is the tongue with which they speak, and rhe hand
with which they grasp, and the foot with which they walk. \07'hen you
se e them, it is as ifyou see instruments moved by divine decree. This is
why and how they make things happen and bringknowledge to life.
The awliya are the complete andthesis ofthe freemasons. The free-
masons are the elite of the kafirun. The awliya are the elite of the mu-
minun. The freemasons onlywant power. The awliyaonlywantAllah.
The freemasons exploit and tyrannise the people whom they control
and manipulate. The awliya illuminate and liberate the people whom
they serve. Both the freemasons and the awliya are necessary to the
cre ational process, which works by the dynamic interplay ofopposites.
You have to see which of the two opposites you belong ro. Ifyou are a
kafir then go and join the freemasons, because they receive the best of
their world and the worst of the next world. If you are a mumin then
go and join the awliya, because they receive the best of thisworld and
the best of the next world. The choice is yours right now.
ooooo
The life transaction of Islam is the best insurance in the world. It guar-
ante es provision in this world, and the Garden in the next world, for the
one who embodies it with sincerity. The minimum that you have to do
to ensure clothing, food and shelter, is 6ve prayers a day. The minimum
that you have to do to ensure the Garden, is to affirm that there is no
god only Allah and that Muhammad is the messenger of Allah, in the
moment; and to do five prayers in the day; and to fast duringthe month
of Ramadan in the year, and to pay the zakat tax onc€ every year; and
6nally, if it is possible, to do the hajj, that is the pilgrimage to Makka,
at least once in your life time.
These five essential actions, the five pillars oflslam as rhey are called,
are not only all you need to do to reach the Garden, bur are also the basis
of a balanced life on rhis earrh which inevitably leads to knowledge of
Allah. They alone can transform the heart ofwhoever does them, and
make it peaceful. Of course the more that you embody of the way of
Muhammad, may Allah bless him and grant him peace, the more you
gain from it, since there is great wisdom in everythingwhich rhe Prophet
did, and this wisdom is only available for the people who do likewise.
Ultimately, Allah is in the expectation ofHis slave. Youwill receive
from Allah what you expect from Allah. Every one ge ts what they want.
It is related that there was a man who on rhe Last Day was told that
he was for rhe Fire. He replied,'\7hich is greater, mywrongactions or
Allah's forgiveness ?' Because he had this expectation ofAllah, he went
to the Garden.
Dajjal - the hing uho has no chthes 127
The ruth ofthe matter is that Allah could not show His mercy and
forgiveness if no one had wrong actions. To the one who seeks knowl-
edge of Allah, right action and wrong action are the same, because he
or she learns from both. If the one who trusts in Allah is wise then he
or she does not get stung in the same place or in rhe same way rwice.
For the one who desires to see the face of Allah - and that vision is
possible both in this world and in rhe Garden within the Garden in
rhe nexr world - Allah is his or her only concern. The object in life for
such aperson is not simply to avoid the Fire and reach the Garden, but
solely to see the face ofAllah. The only way to re ach the stage when and
where Allah will give you this vision, if He wishes it, is by following
the way of Muhammad.
The danger for the one who neither desires Allah, nor longs for the
Garden, nor dreads the Fire, is that he or she will worship Islam instead
-
of worshipping Allah that is, he or she will mistake the means for
the end.
'W'hoever
makes this mistake kills the livinglife ransaction of Islam
stone dead, and makes a religion out of it, that is a constrictingweb of
do's and don'tt which has norhing to do with the way of Muhammad.
This is what the Jews and the Christians have done to the teachings
of their respecrive Prophets, Moses andJesus, on whom be peace, and
unfortunately some of the Muslims have also made a religion out ofthe
teaching of the Prophet Muhammad, may the blessings and peace of
Allah be on him, in frrlfilmenr ofhisprophecythar some ofthe Muslims
would follow the example of their predecessors, meaning the Jews and
the Christians, just like a lizard making for its hole.
Ifyouwish to followtheway ofMuhammad, then learn from those
who have travelled it and who embody it, and not from those who
have made a religion out of Islam. The ones who best know the way of
Muhammad are the awliya, be cause they best embody it. The one who
desires knowledge should only take it from the one whose actions are
the same as his or her words.
So in reality there are two choices. Firsdy, you may choose betw€e n
iman and kufr. Ifyou choose iman, then secondly, you may choose be-
tween eirher the livinglife rransaction oflslam - which thrives around
the awliya andwhich inevitablyleads to knowledge ofAllah and to the
Garden, or the de ad religion of Islam - which is followed by the people
of book knowledge and 6xed 'morality' and which is like a prison. The
choice is yours right now.
h that a mumint insurance, that is the livinglife transaction

is clear
of Islam and rust in Allah, is accompanied by avibrant awareness of
the Unseen and ofwhat comes after death. Kafir insurance is the op-
posite of this. To the kafir, death is not simply a doorwaywhich leads
from one world to another world, and which accordingly is not in itself
somethingto be feared. To the kafir, death is the ultimate misfortune
which is accordingly to be insured against. This is because the kafir does
nor know what death is, or what lies on the other side of death - and
even if he or she is told, the teller will not be believed.
Life insurance also appears to be necessary to the kafir because of
his or her anxie ty about provision and shelter in old age. ln many ways
this anxiety is a well-grounded one in a fragmented society, because the
young tend to abandon the old, and leave them to fend for themselves,
oft..r""lorre. This is the complete andthesis of the real muslim commu-
nity where life insurance policies are completely unnecessary, because
everyone looks after each othet from birth to death.
Another inevitable result of the fragmentation ofkafir society, and
especially a society which makes people want so many things because
theyhave been conditionedtowant them in orderto keep the consumer
producer process in business, is that there is a lot of what the kafirun
call crime.It is almost inevitable thatpeoplewho do nor fearAllah and
rhe Last Day, and who cannot ge t what they have been conditioned to
want from the consumer producer process by legal means, will turn to
crime. As we have already seen this criminal acdvity is not discouraged,
or rather its true causes are not eliminated, because it provides many
of the people who work for the legal syst€m with a reason for living
and a steady income.
Crime also provides an added incentive to make people insure their
property. As we have already seen, the insurers do not lose out, because
they have fixed the insurance system so that they receive more in premi-
ums chan what they pay out in claims, and then these profits are furrher
swelled by invesdng them and e arning interest. Thus we see that the kafir
insurance system appears to be necessary, because it performs a costly
service in a fragmented society where people do not trust each other.
The average kafir is obliged to trust in the average insurance company
-which is not imelf entirely trustworthy, because however'efficient'
it maybe, in the final analysis im directors have the annual profits in
mind more than the welfare oftheir customers. Anyone who has read
the terms of insurance policies and studied the law which gove rns rhe
interpretation of these terms, will know that the policies are designed
to cover as little possible misfortune as they can in practice, whilsr
appearing and purporting to do the opposite in theory.
The kafir insurance system is another ofthe imporrant sub-systems
in rhe kafir system, that is the Dajjal system. !(hereas rhe kafir legal
and medical systems make their money our of the acual misforrunes
ofpeople - and misfortunes which have often been created by the way
in which the system works ar that - rhe kafir insurance sysrem goes
one step further and makes its money out of the fear people have for
misfortunes which only might happen.
The illusory need to insure - which derives both from groundless
anxiety, and from the legal obligation to insure - and which arises our
of the inevitable detrimental results ofa societywhich is fragmenting,
are both the children of ignorance as to how existence works, and oflack
of trust e ither in Allah or in other people - and in truth rhe se two rrusrs
are the same trust. This state of affairs is in direct contrasr to rhe reality
of the mumin whose only insurance is trust in Allah, a rrust which is
manifested by his or her following the guidance which Allah has sent,
and which is contained in the Qurbn and the way of Muhammad.
The Prophet Muhammad, may the blessings and peace ofAllah be
on him, said that ifyou really rusted in Allah, then you would live like
the birds who go out in the morning with nothing, and who return ro
their nests in the eveningwith nothing, and who in the meantime have
been fed. He also said that whoever does five prayers a day is guaranreed
food, clothing and shelter by Allah. The Prophet himself could not go
to sleep at night if there was money in his simple room. Accordingly
he was what the kafirun call bankrupt at the end of each of his days as
a Prophet - and yet there has never been anyone richer than he, nor
will there ever be.
The re ality ofprovision is that Allah is the Provider, and He remem-
bers those who remember Him as is promised in the Qz rhn.lhe reality
ofprovision is that in the fifth month ofpregnancy the ruh, that is the
spirit form, is breathed into the foetus, and at that time it is written
what his or herprovision will be in the world, whether he or she will be
h"ppy or sad, when he or she will die, and whether he or she is for the
Fire or the Garden. The whole matter has already been decided, even
before you were born. Once you are born then whatever is coming to
1j0 Dajjal - theAntiCbrist
you comes at its appointe d time, and whatever is not coming to you will
never come. That is why Allah says in the Qurhn that what is written
for you cannot be avoided, and what is not written for you cannot be
reached. That is why Allah says inrhe Quhn do not exult in what you
are given, and do not grieve for what you are not given.
One ofthe companions ofthe Prophet Muhammad asked him,'Are
we on a marrer which is complered, or are we on a matter which is not
completed?'The Prophet replied, may the blessings and peace ofAllah
be on him, ''W'e are on a matter which is already completed. The pen
has stopped writing, and the ink is dry.'
The kafir uie s to make a nonsense of this by conjuring up visions of
an idiot sitting and doing nothing and waiting for his or her provision
to fall out of the sky, or of anorher idiot who blindlywalks across the
road without first looking to see if there is a car coming. This shallow
kafir concept which is usually described as 'fatalism' or'belief in
-
predestination', has nothing to do with the true nature of existence.
Your going out and getting things, and your takingpre cautions to avoid
mishaps, your every breath, your eyery heartbeat, are all part of what
has been written for you.
You cannot do other than what is in your heart, your every move
is already decided, but whenever you are faced wirh a choice you have
ro make the decision. Right now the choice is yours, but once it has
been made , and looking back on it, perhaps you will se e that you could
not have made any other decision. Allah is the doer of you and your
actions, and you are answerable for your actions on the Last Day, and
depending on whar acrions you choose in this life, you will be for the
Fire or for the Garden in the life after this.
ooooo
It has been related that'Umar ibn al-Khattab, may Allah be pleased
wirh him, was asked about this ayah:
When your Lord took their progeny from the Banu
Adam from their backs and made them testiry against
themselves,'Am I not your Lord ?' They said,'Yes, we bear
witness', lest you should say on the Day of Rising, 'I7e
were heedless of that.' (Qur'an: Surathl-Zraf-7.172)
'LJmar ibn al-Khattab said,'I heard the Messenger of Al-
lah, may Allah bless him and grant him peace, being asked
about it. The Messenger ofAllah, may Allah bless him and
grant him peace, said, "Allah, the Blessed, the Exalted, cre-
atedAdam. Then He strokedhis backwith His righrhand,
and progeny issued from it. He said, 'I creare d these for the
Garden and they will act with the behaviour of the people
ofthe Garden.'Then He strokedhis back again and brought
forth progeny from him. He said, 'I creared these for the
Fire and they will act with the behaviour of the people of
the Fire."'A man said,'Messenger of Allah! Then ofwhat
value are deeds?" The Messenger ofAllah, mayAllah bless
him and grant him peace, answered, "Vhen Allah creates
a slave for the Garden, He makes him use the behaviour of
the people of the Garden, so that he dies on one of the ac-
tions of the pe ople of the Garden, and by it He brings him
into the Garden.'W'hen He creates a slave for the Fire, He
makes him use the behaviour of the people of the Fire, so
that he dies on one of the actions of the people of the Fire,
and by it He brings him into rhe Fire."'
Yahya related to me from Malik that he heard rhat the
Messenger of Allah, may Allah bless him and granr him
peace, said, 'I have left two matters with you. As long as
you hold to them, you will not go the wrongway. They are
the Book of Allah and the Sunnah of His Prophet.'
Malik fromZiyad ibn Sad
Yahya relared ro me from
from'Amr ibn Muslim that Tawus al-Yamani said, 'I
found some of the companions of the Messenger of
Allah, may Allah bless him and grant him peace, saying,
"Everythingis by decree."'Tawus added, 'I heard Abdullah
ibn 'Umar say that the Messe nger ofAllah, may Allah ble ss
him and grant him peace, said, "Everything is by decree -
even incapacity and abilityi' (or'ability and incapaciry").'
(Al-Muwatta'of Imam Malik: 46.1.2-4)
Allah says inthe Qurhnt
AndAllah has createdyou andwhatyou do.
(Qrr'art Suraths-Safat - 37.96)
ooooo
I32 Dajjal - tbe AntiChrist
It is sheer ignorance of this state of affairs which induces the kafir

not only to rely on his or her own actions rather than on Allah, from
'S7'hom
all actions come, but also to insure against what is defined by
kafir insurance terminology as 'riskl In reality there is no such thing as
risk, just as there is no such thing as luck. Allaht mercy is greater than
His wrath, and the way of lslam is the means to taste His mercy and
avoid His wrath.
The reality of the kafir insurance business system, and indeed ofall
the kafir finance systems, is that they are carefully designed to involve as
many pe ople as possible more fully in the produce r consume r process,
and to make as much money as possible out of that involvement. The
insurance system plays a vital role in the functioning of the commodity
markets which deal in raw materials from the mineral, vegetable and
animal kingdoms, in bulk and in the future. These markets buy and sell
crops which have not ye t been plante d, fruit which has not yet begun ro
ripen, metals which have not yet be en mined, and livestock which has
not yet been born. By dealing in the future like this, the profit margin
is increased, whilst possible losses occasioned by unforeseen events
are insured against, the premiums for the insurance being paid out of
the large profits which have been made bypaying the producers of the
commodity in question a lower price in advance than the price which
the buyer would have had to pay if the goods had actually existed at
the time of buying.
This is yet another example ofhow the kafir system, thar is the Dajjal
system, cre ates a quite unne cessary pattern of activity in order to make
money from it. The winners are those who operate the markets and the
insurers. The losers are the people at the bottom ofthe company pyramid
- who in fact are usually the ones who do all the hard work.
Behind this pattern of activiry of buying and selling in the future - a
patrern of activity which is not permitted for Muslims - is not only
sheer greed, but also a deep underlying anxiery about provision. The
Muslim who does not have this anxiety, only buys and sells what already
actually exists, in accordance with rhe way ofMuhammad, which clearly
states firstly, that dealing in the future like this is haram - that is, it is
forbidden because it is unfruitful - and secondly, that a trader should
not make more than thirty per cent profit on all essenrial goods and
commodities - so that people are not exploited. It is because the Mus-
lim only deals in the present, and nor in rhe fumre, and because he or
L
Dajjal - the hing who has no clothes 13i
she trusts in Allah, and the other Muslims with whom he or she deals,
that insurance in the Muslim business world is totally unnecessary.
If ka6r insurance was not a way of making money out of people,
then the insurance companies would not exist. The amounts which
they are prepare d to pay out, and the circumstances in which they are
prepared to make payment, are all carefully calculated so that overall
payments out are a great deal less than the total amount ofpremiums
received and invested - although of course whenever there is a really
large-scale 'disaster', which was unlikely to happen but which is covered
by an insurance policy, then all these calculadons about future prob-
abilities prove ro be ofno avail, and expert juggling and restructuring
is rapidly needed to ensure that the insurance company in question
stays afloat.
It is because of the large profirc which they usually make that the
insurance companies can afford to use the civil legal process to their
own advantage , eithe r by employing legal experts to achieve the court
decision which convenie ntly limits rheir liabilities in claims over which
there is a dispute, or by offering sums which are less than the amount
which rhey should really be paying out - because they know that the
person or company insured cannot afford to take them to court, and
will therefore have to reach a setdem€nt on the insurance company's
'When
rerms by accepting whatever is being offered. the situation is
such that both parties in a dispute over an insurance claim can afford
to go to court, then of course this means continuity of work for the
people involved in the civil legal process. This is yet another example
ofhow the interlink between the sub-systems of the ka6r system that
is the Dajjal system ensures that the y keep each othe r busy, by providing
work for each other.
Once a person or company has taken out an insurance policy, or, for
that matter, has entered into a hire purchase or mortgage agreement,
or borrowed money from the bank, then this means that that person
or company is more fully committed to ke ep working in the producer
consumer process, in order to keep up the payment of the premiums,
or the hire purchase, mortgage or overdraft repayments. The more you
insure, and the greater the financial commitments which you incur, the
harder you have to work to pay them off, and accordingly the more you
are trapped and enslaved by the producer consumer process.
The media systems are used with devastating effect not only to
encourage people to consume generally, but also, more specifically, to

fall into debt by living beyond their me ans. Once they have falle n into
this trap it is then relatively simple to create money out ofnothing, by
charging them interest on the money which they owe. ln effect, you
are provided wirh some of the goodies which the kafir system that is
the Dajjal system promises you, now, but at the price of having to pay
much more for them than you would have had to pay ifyou could have
bought them outright in the first place.
The main purpose ofthe'have it now, paylater'techniques is to cre-
ate debts, because then the interest on the debts can also be collected.
Furthermore, this kind of transaction encourages the buyer to insure
rhe goods, especially ifwe are talking about something expensive rathe r
than something cheap, be cause there is nothing more frustrating tlran
having to conrinue ro pay for somethingwhich has been written off
or stolen, espe cially ifyou are being charged interest into the bargain !
The chances are that in fact the thing, whatever it is, will not be writ-
ten off. This will mean that you have not only had to pay interest on
the original debt, but also will have incurred the additional expense
of the insurance as well.
By infating the cost of goods in a kafir society by these merhods,
the freemasonic controlling elite ensure that the people they conrol
condnue to be enslave d by the consumer producer system, whilst mak-
ing a profit out of them.
Livingin debt beyond their means encourages ordrives manypeople
to gamble, since only a miracle win is going to wipe out their growing
debts. Of course the vast majority of gamblers tend to end up further
in debt as a result - because all forms of gambling only exist in order
to make money out ofgamblers, and not to help them. As a re sult, many
people end up trying to 6nd enough money not to pay offtheir debts,
but simply to be able to service them, by making the required monthly
-
payments. Once they have reached a'no win no escape' situation,
many people are then encouraged to insure against the possibility of
the ir not being able to keep up their repayments on their debts as a result
of ill-health or redundancy. Thus virtually all debm today are further
increased by the additional premiums which are paid out on payment
'protection' plans.
The combined activities of the various kafir finance instirutions
make the accumuladon of vast pools of wealth a reality. Even a mil-
Dajjal - the king who ha no chtbes 135
lion one pound monthly premium payments by a million small-time

policy-holders, gives the insurance company twelve million pounds to
play with. ln the present complex kafir states of the High Tec North,
where virtually every kind of activity involves one form of insurance
or another, ofcourse the actual figures are not mere millions, but run
into hundreds and thousands of millions and billions. And of course
much ofwhat has been said about the kafir insurance companies applies
equally to the kafir hire purchase finance companies, and ro the kafir
building societies, and especially to the ka6r banks.
ooooo
Of all the kafir finance institutions, the kafir banks accumulate the mosr
wealth, because they not only charge interest on debrs, but also rhey
encourage people to saye money, if they have it ro save, and to deposit
whatever they save in the banks. Although the banks pay interest on
money in deposit accounts, they ofcourse invest thar money and receive
far more from it than the arnounrs which they have ro pay out on it.
Furthermore, they also have mosr of rhe money which is lying in rhe
current accounts to playwith, and on this money they have ro pay no
interest at all. Thus whatever return they receive by investing currenr
account money is all profit. The banks have found in practice that on
average out of every thirteen pounds lying in the bank, there is only
ever an actual collecdve demand by the clients of rhe bank for one of
those pounds in cash. This leaves the bankwith twelve pounds out of
every thirteen to play with.
The overall sum which the banks have to play with is phenomenal,
because virtually all of the other kafir finance institutions, and virmally
all of the business corporations and concerns, and indeed most of the
people in the street, deposit their money with the banks. The banks
are the m€ans bywhichvastpools ofwealth are accumulated - and, for
example, out ofevery rhirteen billion pounds deposited wid'r them, they
are free to invest twelve billion pounds in order not only to maximise
their own profits, but also, more significantly, to finance and facilirate
whatever social engine ering the re happens to be on rhe political agenda.
The new world order could not exist without the banks.
The banks are controlled by freemasons. The giant corporations
of the kafir producer consumer system, that is the Dajjal system, are
controlled by the freemasons. The governments of the kafir states are
controlled by the freemasons. [t follows that the freemasons are in a
1j6 Dajjal - the AntiChrist
posirion ro use the vast pools ofwealth which have been accumulated by
rhe banks ro finance those projects which will provide business for their
large corporations, and furthe rmore, this activitywill be sanctioned by
official government approval and permitted by the kafir legal system.
These large projects, which affect the lives of all those who work in
rhem, arede cided upon without asking all those who have been affected
whether or not that is what they want. The project is set in motion,
and the people who work in it work because they nee d the money, not
be cause fiey ne cessarily believe in the project. Naturally the freemasonic
conrolling elite de cide on those projects which are profitable to them.
ln effect, any project is profiable to them, firstly, because the people
who do the work are paid less than the moneywhich is received by the
company which employs them, and secondly, because the money which
they do earn has to pass through the banks, who then use whatever is
not being spent by the client to finance yet another project.
The kafir system, that is the Dajjal system, is a self-perpetuating
system. Once it has people working in and for it, their activity generates
more activity, and all this activity gen€rates money. The large corpora-
tions andcompanies do not reallyexist. They merelyprovide an effecdve
facade to disguise the activities of the freemasons who control them,
and an illusory structure within which the people who work for them
are trapped. Using the large ka6r corporations and companies as a
front, the freemasons channel the vast arnounts of money to which
rhey have access to finance the social projects which ensure continued
profits and therefore power for themselves, andwhich also ensure the
continued subservience of the people who are caught up in working
in those social projects.
It is clear from this perspective that the kafir taxation system is in
fact just one more kafir finance sysrem, which ensures that people do
not have too much money to playwith, and are accordingly obliged to
keep on working in the ka6r producer consumer process. Once the taxes
have been collected - and their overall bulk and effect is disguised by
giving them different narne s, and by taxing not only e arned income but
also any transaction where capital is gained or uansferred and where
consumer items or services are purchased or utilised - the money
which has been accumulated in this way can then be used ro finance
the social projects of the freemasonic ruling elitet choice. Thus, for
example, the freemasonic controlled government will give the juicy
Dajjal - the king who bas no chthes 137
contract to the freemasonic controlled building corporarion to build

all the buildings needed to house all the activities of the bureaucraric
infra-structure which is used by the governmenr to gather rhe taxes
which are needed to conrol the counry which ir rules.
The argument, which states that since the Bovernment has been
elected by the people, therefore it follows that the government policies
are the policies which the people want and supporr, is nonsense . Firsdy,
the government which is publicly elected is not the real government.
It is just a figurehead government, which distracts the attention of rhe
pe ople away from the real rulingelite who are the freemasons. Secondly,
the reality ofthe 'democratic' election process today is that the figure-
head government is always elected by a minority of the actual total
number ofpeople living in the kafir state in quesdon, even though it
has been elected by a majority of those who bothered to vote.
The reason why so many people do not bother to vote is because
they at least have an inkling of the fact that they have no real choice
in the matter. They are presented with a limited choice of apparendy
acceptable candidates, usually not more than two, both ofwhom make
promises which they usually never keep, and neither of whom neces-
sarily represent the views of those who usually end up voting for them,
simply because there is no one else to yote for. Pe ople are encouraged to
vote, through the media system, on the basis that since it is their country,
they should have a say in who rules it, but in fact they can only choose
someone who has his name on the ballot slip - and the only pe ople who
ever get their names on the ballot slip in the 6rst place and get elected
are people who either secredy or unwittingly support the activities of
the freemasonic ruling elite, and who in turn are supported by that
elite, since it is impossible to conduct a successful election campaign
without rhe use and support of the media, all of which costs a great
deal of money.
\Thoever the people vote for, or even if they do not vote - which
means that they do not wish to be governed by any of the candidates
standing for election - the so-called government sdll gets elected, and
the real rulingforce behind the facade ofthe elecdon pantomime, that
is the fre emasonic ruling elite, remains in power. Of course some ka6r
states do not even bother with elecdons. lnstead the figurehead ruler
claims to have the interests of the people at heart, and may even call
the country 'a people's republic' to prove it, although of course this
meaningless phrase changes nothing.
1j8 Dajjal - the AntiChrist
The people who really rule the kafir states of today are the people
who control the ka6r finance and business institutions, that is the
freemasons. The freemasons decide what the social projects are ro be.
The freemasonic controlled business institutions carry out those social
projects, enslaving the workingpopulation within those social projects
in the process. The freemasonic controlled finance institutions finance
these projects.
The keykafirfinance institution is the bankingsystem since ithandles
the life blood of the consumerproducerprocess, that is money. The im-
portance of the banking system lie s in the fact that it not only facilitate s
financial transactions on a national level, but also enables transactions
between different countries using different currencies to take place. As
a result of tlese internadonal rransactions, money itself becomes a
commodity. As well as makingmoney by charging a commission every
time one currency is changed into another currency, money can also
be made simply by buying and selling different currencies at strategic
intervals. These transactions are very magical since often no money
actually changes hands, and yet by buying and selling on the same day,
a profit can be made and recorded in the bank computer's memory.
This activity is very similar to what happens on the stock exchange,
which is ostensibly the place where companies and corporations raise
money to finance their operations, bypromising to pay the share holder
a dividend, that is interest, on the money which he or she is effe cdvely
lending ro the company.
This method of raising money is attractive to the corporation or
company, be cause it may work out cheaper than borrowing it from the
bank. This method oflendingmoney is attractive to the shareholder,
because if the company or corporation makes large profits, then the
annual return on the loan will probably be greater than the interest
which would have accrued if rhe money loaned had been deposited
with the bank.
'Whar
in fact happens is that the differenr shares,like the different
currencies, become commodities in themselves. You can buy and sell
them. You can buy and sell them for different reasons. You can buy and
sell them to gain or relinquish control of the company or corporation
whose share s they are . This works by virtue of the reasoning that ifyou
are providing most of the finance for the company or corporation then
you should have the final say in how it is run. Naturally the freemasons
have a controlling interest in all the important corporations, because

only they have access to tle funds which are necessary to acquire such an
interest. This system of control by owning the bulk of the shares of any
large business concern means that the freemasons can takeovervirtually
whoever they want, simply because they can provide whatever price is
needed to achieve this object. Once they have a controlling share, they
can then staffthat company or corporation with the ir own pe ople. This
is one way in which the Dajjal takeover somerimes manifests.
The usual reason for buying and selling shares is simply to make
money by investing it wisely, or to raise money quickly ifyou need it.
Anothe r re ason for buying and selling shares is to make a quick pro6t
without acrually having had to part with any money at any stage in the
transaction. Like the gamblingwhich goes on in the currencyexchange,
it all happens on paper, or on the computer screen via the internet.
One of the favourite techniques is to buy shares, even though you do
not have the money to pay for them, hoping to sell them again at a
higher price , be fore the time for your having to pay for them falls due.
Alte rnatively you can sell shares which you do not possess, in the hope
that you can buy them from someone else at a lower price than what
you will be paid for them, and before the time arrives when you are
meant to be 'handing them over' to the person to whom you originally
sold them before you had them. In usingeither of these techniques it is
possible to make a large profit from nothing other than skilful juggling
along the telephone lines. Ofcourse if, like the freemasons, you already
have the capital at your disposal in the first place, then you can buy
and sell shares at leisure, hoping that the market forces will eventually
enable you to sell for more than you bought, or to buy for less than
what you will eventually sell.
It is on the commodity, stock and moneyexchanges that the power
struggles for control of the kafir producer consumer system, that is
the Dajjal system, are conducted. It is from these power struggles that
money is made. Thus even at the very tip of the producer consumer
pyramid, the principle of divide and rule is applied. The main division
is be rween those who control and those who are controlled. ln financial
terms this is the difference between those who lend money, and those
who borrow money.
Any large corporation in its infancy has to borrow money in order
ro grow. One of the ways in which this is done is to borrow money
from one source , then to go to another source and borrow more money
using the sum you have already borrowed as security for the second
loan. Havingin effect, doubled your money on the strength of nothing,
you then go to another source and borrow more money again using
the money you have accumulated thus far as security. This process can
usually be repeated up to eight times in succession by a corporation
which is sufficiently large enough to command a good credit-rating.
Having amassed sufficient funds by this method, the corporation then
has to embark on a business venture which will reap sufficient profits
to pay back all the loans and the interest thereon. In order to do this its
conuollers must be ruthless, and all the successful ones are.
There comes a time when a successful corporation has generated
enough activity, and accrued sufficient capital not to have to borrow
any more. At this stage it can begin to take over other smaller corpora-
tions and companies, either by agreement or by sharp dealing on the
stock exchange. There comes a point where a really large corporation
has amassed enough capital in enough different countries to be able to
have its own internal banking system, which works independendy from,
but not in competition with, the main international banking system. ln
effect, the multi-national corporation'bank'is in a position to pursue
all the profimble activities enjoyed by kafir banking as a whole - such
as loaning money on interest and financing profitable projects for a
price - whilst the corporation is released from rhe liabiliries which it
would incur if it sdll relied on the main ka6r banking system - such
as, for example, having to pay bank charges every time large sums of
money are transferred from one country to another, or beingsubject to
exchange control regulations, or having to pay interest on loans raised
for new projects.
By having *reir own 'banksl the multi-national corporations ensure
rheir freedom ro act. Since they and the main kafir bankingsystem are
not in competition with each other, because all the chief controllers
concerned are freemasons, the moneywhich the large muld-national
corporadons expend, sooner or late r finds its way into the main bank-
ing system, which can then make it grow by lending twelve thirte enths
ofit at interest, or by inve sting that proportion profiably on the stock
exchange.
The main kafir banking system does not stop creating money out
of nothing at this stage. First$ the money which has been created by
charginginterest can then be loaned out again and thus accrue further
intere st. This process can conrinue ad infinitum. Secondly, the man who
borrows a thousand pounds for example, will probably put some of it
in the bank. Although ro him it is a minus amounr, in the sense thar it
is not really his to spend because he will eventually have to pay it back,
to the bank it is a plus amount in the sense that twelve rhirteenths of
what has been deposited can be loaned out again, or otherwise invested.
This process can also conrinue ad infinitum.
As far as'small man in the street' transactions are concerned, the
aforementioned banking practices do not appear to be significant,
although of course when all the small transactions in the world are
added together, it is clear that the banking system makes a considerable
profit even out of these. \Mhere these practices do become significant is
in the large multi-national transactions. Loans of several million dol-
lars or pounds accrue much interest in a short time. This means that
the subservience of the debtor to the loaning bank is correspondingly
greater. It also means that the pool ofwealth, which the loaning bank
accumulates by multiplying it through charging interest on what is
Ioaned, incre ases at such a rate that in the end it does not really matter
whe ther or not a particular loan is repaid. No-one in rhe bank is going
to starye if the loan is not repaid. Vhat is important, howeve! is that
rhe bank is in a position to dictace ro the borrower the condidons on
which the obligadon to repay the interest or the loan or both will be
waived, and it is in an even sffongerposition to lay down further condi-
tions under which further sums will be loaned, such as, for example , in
what projects the new loans must be invested. ln effect, by creating the
debt, the bank gains control over whoever has borrowed the money.
The ultimate expression of the'control through debt'and'mod-
vation through fear'syndromes is to be seen in the activities of the
International Monetary Fund and of the S7orld Bank. Basically the
I.M.F.lends money to the so-called'developed'countries ofthe High
Tec North, whilst the Vorld Bank lends money to the countries of
rhe'third' world, thar is the so-called'less-developed' countries of the
Poor South. These two financial institutions have so much money, on
paper at any rate - or rather, in computer - that it has no meaning as
money per se. W'hat it really means is conrol over every government
in the world - because there is not a government in the world today
which is not in debt - and once a government is in debt it can then
142 Dajjal - theAntiCbrist
be told how to spend the money which is subsequendy lent to it; and
it can be told that if it does'this' then there will be more funds avail-
able ; and it can be told that if it does'that' then there will be no more
funds available.
This is rhe principal way in which the freemasonic controlling
elite of the kafir system, that is the Dajjal system, attempt to control
the world. The freemasonic controlled banking system loans money
to governments, and continues to loan to them even after they have
become heavily indebted, and can never hope to repay all the money
back, on rhe condition that they do as they are told. This is the reality
ofwhat is called neo-colonialism. Although it is said that the countries
in question have been given their so-called independence, in fact this
has only been grante d once the country in question has become totally
involved in the kafir consumer producer process, and totally reliant on
the kafir banking system to finance that process.
Most of the larger national debts in the non-Muslim countries were
created and developed during the eighteenth and ninet€enth centuries,
while most ofthe national debts in the Muslim countries were created
during the twentie th century, largely thanks to the e fforts ofJamal'ud-
Din Al-Afghani, Muhammad Abdou and Rashid Reda, who, having
been granted rhe dubious privilege of becoming members of Lord
Crome rt freemasonic lodge - Lord Cromer was a member of the no-
torious Barings banking family - evenrually managed to 'persuade ' the
Muslim rulers of the day, more by means of bribery than the original
teachings of Islam, that certain types of usury were 'not haram', and
that ir was not only'halal' but indeed preferable to use paper money
- thereby facilitadng the inroducdon of the utterly haram banking
system into the Muslim lands in the name ofprogress, development
and modernisation.
ooooo
Since all national debts have been strucrured in such a way that they
willneve r be repaid - even England's nadonal de bt, which was initiated
with a €1.2 million lban ro King \Tilliam of Orange, was deliberately
-
structured on the basis of irredeemable annuities and since by the
operation of compound intere st combined with rhe additional borrow-
ing that always occurs in times of war, all national debts can only and
have only grown ever larger - at the time of writing this, for example,
Englandt national debt is now approaching the .€300 billion mark - one
i
i
L,
ofthe inevitable resuhs has been that taxation ofthe general populadon
in virtually every kafir state in the world has also continued ro grow
steadily through the years - which is why nowadays many people who
do vote tend to vote for whoever promises to tax them the leasr.
This in facr is the economic basis of 'modern democracy': a srare
whose government is elecred ro service the nadonal debt by raxing
the general electorare. This is the realiry of rhe 'control rhrough debt'
and'modvation through fear'syndromes. This is rhe basis of the new
world order. lnexorable e conomic control disguise d by liberal political
debate.
ooooo
Thus, to summarise, the people who really rule rhe kafir states of today
are not the politicians who appear on television, but rather rhe people
who control the major finance and business institutions, rhar is the
freemasons. Effecdve control is exercised especially by using rhe kafir
banking system to creare debm by charging inreresr, which grow so
large that they can never be repaid. In order to speed up rhe process of
creating debts, the freemasons, as we have already seen, create confict
situations out ofwhich profits are made by selling rhe goods - especially
armamenEs and food - needed by the sides who have been drawn inro
confict, at ahigh price, and out ofwhich debts are created byproviding
those goods on credit at interest.
The conf ict situations created by the freemasons vary, from manipu-
ladng market forces - especially in the commodity markers and on the
stock and money exchanges - to engine ering war on a large scale. Thus,
for example, in order to curb the wealth of the Muslim oil-producing
-
countries during the boom of the 1970s and especially after the
price of oil was quadrupled by OPEC in 1973 in response to the High
Tec North's supporr of Israeli military aggression against the Arabs
in the Yom Kippur \Var - the cost of crude oil from the Middle East
was soon reduced, not only by re-negotiating the price per barrel, but
also by devaluing the currencies of all the oil-producing countries - by
revaluing the exchange rates within the internadonal banking sysrem,
as well as by manipulating supply and demand and therefore value on
the intemational money markets.
During the 1980s, Iraq was armed, at its own expense, in order to
wage war on and weaken Iran. Once this had been achieved - increasing
both Iraq's and Iran's dependence on the international bankingsystem
in the process Iraq was then encouraged to invade Kuwait, while at

-
the same dme Saudi Arabia and the Gulf states were warned that if
Ame rican troops - accompanied by token forces from other countries
to cre ate the impre ssion of its being an 'international' affair - were not
permi*e d to come to their rescue , at their expense, then they would be
the next to be invaded by Iraq. The troops came, the Gulf'War ensued,
all rhe latest technological weapons (including the chemical ones and
theirvaccines) were tested, Kuwaitwas desuoyed and had to be rebuilt,
at its own expense, much of Iraq was desuoyed and its population
decimated, and Saudi Arabia and all the Gulf states spent billions on
financing the war and buying obsolete armarnents in order to ensure
thar che same thing did not happen all over again.
During the early 1990s therefore, yast profis were made by the
armaments industry, and vast profits were made by the international
bankingsystem as funds poured out of the Middle East into the High
Tec North at one rate ofexchange and then eventually back again, once
it was all over, at another rate of exchange. As a result the oil-wealth
of the Middle East had been reduced to virtually nothing, and as if to
e mphasise the hold which the international banking system now enjoys
over Saudi Arabia and the Gulf states, the BCCI Arab bank was closed
down almost overnight, wiping out much of the Muslims' 'wealth'
throughout the world in the process.
Once again, everything had gone more or less according to plan
and the architects of the new world orde r had triumphed. This was the
same kind of carefully orchesrated activity ofwhich both Ezra Pound
and Adolf Hitler were fully aware, and ried to prevent, but without
any success.
ooooo
Perhaps one ofthe main reasons why Pound and Hider failed to expose
and destroy the activities of the fre emasons was because they were not
fully aware of the true nature ofexistence. The uue nature ofexistence
is rhat no*ring exists, only Allah. It follows that anything other than
Allah only appears to exist if you give it realiry.
The way ofMuhammad, may the blessings and peace ofAllah be on
him, means that reality is given to Allah. The way of kufr means that
realiry is given to other than Allah.
If enough of the pe ople who are at present enslaved by the ka6r
system, that is the Dajjal system, and who are accordingly imprisoned
Dajjal - the hing wbo bas no clothes 145
by the kafir view of existence , decide ro follow the way of Muhammad,

and accordingly cease to give reality to what they have been condi-
rioned to give reality to by the educational and media systems, then the
producer consumer process will collapse and cease to exist - especially
once the Muslims abandon the banks and their worthless paper and
plastic money.
Thus the way to fight the kafir system, that is the Dajjal sysrem, is
not to fight it, but to leave it. Ignore it. The way to leave the system is
to follow the way ofMuhammad, may Allah bless him and grant him
peace. The system is already in an advanced state ofcollapse. Accord-
ingly it is becoming easier and easier to leave it, and to follow the way
of Muhammad - and when the system does collapse, it will be the
Muslims who will best be able to cope with what happens next. The
choice is yours, right now.
ooooo
One of the main reasons why the kafir system, that is the Dajjal system,
is in an advanced stage ofself-destruction and collapse is that the money,
which is the life-blood of the consumer producer process, and which
is the medium bywhich control through debt is exercised through the
banking syste m, is only really worth the paper on which it is printed. As
the life-blood of the producer consumer system it is totally anaemic.
Money only succeeds in irs role as the medium by which control
through debt is exercised through the bankingsystem because enough
people think it is worth something. Money, however, only has rhe value
which people ascribe to it, but it has no inherent value ofits own. Mone y
is only numbers printed on bits of paper or stored in mega-computer
data-bases.
Anyone who uses thiskind ofmoneyispart ofagigantic confidence
trick. Once the rick is expose d it is impossible to place any confidence
in either paper, or plasdc, or micro-chip money.
The endless discussions on the illusory topic of infation, and the
frrtile amempts to resolve the illusoryproblem ofinfation are onlyeither
decoys, smoke screens or red herrings, to disguise the fact that the real
issue is not the quesdon of money losingvalue, simply because it has
no real value to lose in the first place.
The reason whymoneyhas absolutely novalue today, other than the
illusoryvalue which the great majority ofpe ople are conditioned to give
ir, is on account of the way in which it has been and is handled by *re
international banking system and the international money markets.

In order to appreciate this fact, it is necessary to look at what money
used ro be, before the present banking system was first introduced.
ooooo
Money used to be made principally ofgold or silver. Since it was made
from rhese precious me tals it had inherent value. Even if it was melte d
down, its value did not change - unlike paper money wh ichat Fabren-
heit 451 ignite s and rurns to ashes. Coins minte d in different countries
of the world could nevertheless be used as a means ofexchange in any
other counuy in the world, once the quality and purity of the gold or
silver use d ro minr the coin was e stablished, simply by weighing it. As
a result, the value of money remained more or less constant, while the
prices of the goods for which it was exchanged fuctuared as the market
forces of supply and demand varied.
Furthermore, up until the time ofthe Reformation ofthe European
Tiinitarian Church, which occurred during the sixteenth century,
usurious rransactions were forbidden for and avoided by all believing
Jews, Christians and Muslims. Duringthe Reformation, however, the
Jews argued that they were entitled to charge non-Jews interest, the
Christians argue d that inste ad of 'no interest' they would permit 'low
interest', and at a much later stage some of the Muslims argued that if
interest was given a different narne , like 'service chargei then it was no
longer interest. As soon as interesr began to be charged, the value of
moneywas affected, since it had now become a commodity in itself,
not merely a means of exchange, and accordingly irc value was now
marginally subject to the market forces of supply and demand.
The first banks were formed to look after other peoplet money by
keeping it in a safe place, although of course even at this stage money
still had a palpable and valuable form. The practice arose whereby when
someone deposited gold or silver in the bank, the banker would give
the depositor a written receipt, whereby he promised to repay'rhe
bearer on demand' the gold or silver when that receipt was presented
to him. Thepractice then arose that these receipts became transferable.
Thus the depositor of the gold was able to buy goods to the value of the
gold in the bank, by giving his receipt to the seller of the goods. The
seller of the goods could then take that receipt to rhe bank, and collect
the gold, even though it was not he who had originally deposited rhe
gold there.
;E+
Since gold and silver are relatively heavy, and since paper is relatively
light, the bankers then hit upon rhe idea of prinring paper money.
Anyone who deposited gold and silver wirh thcm was given rhis paper
money. That paper money could then be used in any number of con-
secutive transactions, the undersmndingbeing that anyone at any rime
who had these notes come inro his or her possession could, if he or she
wanted, take them to the bank and exchange them for the gold or silver
which they represenred.
At this reladvely simple stage, duringthe mid-nineteenrh century,
everypaper note was backed by irs equivalent amount ofgold or silver.
You could exchange one for the orher ar any time. Ir was also at this
stage, ifnot before, thar rhe bankers discovered that for every thirteen
pounds ofgold or silver deposited with them only one of these thirteen
poundswas acuallyphysically required by the customer to spend at any
on€ rime, which left the bankers free to loan on interesr, or otherwise
profirably invest, dre other twelve pounds.
This meant, in effecr, that for every thirteen paperpound nores, only
one needed to be backed by gold, and this is whar happened. k was no
longer the case that every paper note referred back to its equivalent in
gold or silver. lnstead, for everypoundt worth ofgold or silverwhich rhe
banks had in their vaulm, thirteen paper pound nores were printed.
At this stage, however, you could still go into the bank, produce a
paper pound, ask for a poundb worth of gold, and ge t it. Provided that
not everyone ried to exchange their paper money for gold or silver
at the same time, the banks were tafel even though in facr not all the
paper money was backe d by gold any more. At this stage, in real rerms,
paper moneywas only really'worth'one thirteenth ofwhat it used to
be worch.
Gradually people became so used to using paper money that no-
one even thought ofgoing to the bank and asking for gold or silver in
exchange. Everyone believed that the paper money was 'worth' what
it said it was worth on its two sides, rhat is its'face'value. At the same
dme the volume of the banks' business was increasing, as the origins
of what is todayt consumer producer process began to get under way
and become esrablished. This meant that the banking sysrem was
creatingmore and more money, not byprintingmore bank notes, but
by charging interest.
Debts owed to the banks - especiallyvast national debts - grew on
paper in the ledgers, the interest ticked up, but the money created in
as
this way had no dire ct connection with the money which was already in
exisrence, and which was backed by gold in the proportion of thirteen
paper to one gold or silver. ln effect, money was being created out of
norhing, and this but of nothing' money was not eyen being manifested
in the form ofpound notes, but was merely beinggiven a tenuous realiry
by being recorded in a ledger, or as today, in a computer.
This put the banks in a more precarious position. If,, for example,
everyone decided to draw their paper money out of the bank at the
same time , the banks simply would not be able to produce it, simply
because the volume of money, which was recorded as existing in the
ledgers or in the compuEers, was so much greater than the number
ofprinted money notes in actual circuladon. Thus at this stage there
were rwo credibility tricks which the banks had to play on rhe growing
number of customers, who were needed by the banks for both pro6t
and manipuladon purposes.
The 6rsr trick was to fool everyone into thinking that all the paper
money was sdll 'backed' by gold, even though pe ople no longer tried to
change paper notes for their gold equivalent. The second trick was to
fool everyone into rhinking that all the money, which existed according
to the computer and ledger records, actually existed in the form ofpaper
notes. Neither of these illusions created by the freemasonic magician
bankers was real, but as long as the great majority of the population
thought they were real, then the whole magical but totally illusory
sysrem condnued to work, and indeed continues to work today.
As a re sult of the massive debts created during the 6rst world war -
according to'official'estimates there was a475 per cent increase in the
world's nadonal debts as a whole betwe en I 9 l4 an d tgzo - the vast gulf
that now existed between the volume of money that had been created
through interest, and the volume of paper money that had actually
been printed, was so geat that it was no longer feasible to maintain
the rhirteen paper to one gold rado. During the next decade, there-
fore, the international banking system abandoned the gold standard
altogether, and from this point onwards it was no longer possible to
take a paper note into a bank and demand its equivalent in gold or
silver. From this point onwards, the 'value' ofpaper currencies could
be altered by the international banking system and the international
money markets almost at will. From this point onwards the'value ' of
Dajjal - the hing who ltas no clothes 149
money was increasingly determined by supply and demand on the

international money markets and by government policy'as regards
exports, imports and the balance ofpayments.
As a result of the even more massive debs created during the sec-
ond world war, and after two hundre d years of compound interest at
work, the world's national debts were now so ridiculously large that
supra-national banking institutions such as rhe I.M.F. and the \World
Bank had to be created in order to regulate a situation where millions
and billions and uillions were being made and lost in accordance with
predetermined - and eventually fully computerised - mathematical
formulas.'Infation' had come of age.
Clearly one of the greatest dangers to dre freemasonic banking
system was and is that too many people would ask for too much paper
money at the same time. Although endless amounts of more paper
money could easily be printed, with averylarge numeral beingprinted
on each individual piece ofpaper to represent its face value ifnecessary,
there was always the danger that the general public would see through
rhe illusion and realise that however large rhe numbe r which had been
printed on the note, it still was not really worth a penny.
It was only by having a care fully regulated fow ofpaper money - not
too plentiful, and not too scarce - that the illusion of normality and
'business as usual' could be sustained and maintained. After all, very
few people whose wealth was de d up in che banking system could bear
the thought of the fragile web being blown away, of the whole syst€m
collapsing, of their discovering that their tens, or their hundreds, or
their thousands, or even their millions or billions or trillions, were all
equally worthless.
In order to regulate this supply and demand difficulty, and to keep
the now fuctuadng value of money within what appeared to be 'rea-
sonable'limirs, people like John Maynard Keynes came up with new
theories ofeconomics whichwere in keepingwith the newpaper-based
interest-inflated currencies of the world, and which were designed to
replace the Victorian theories of laissez faire, which could only, and
had only, worke d in a situation where re al money, gold and silve r with
inherent value, was being used.
BasicdlyKeynes drewpeople's attention to r}re fact that the demand
for paper money in the hand could be regulated, by making spending
and saving either more or le ss attractive , by raising or lowering the bank
150 Dajjal - tbe,4ntiChrkt
rate, that is the rate at which interest would be charged on loans and
paid out on savings deposits. Put very simply, the higher the rate, the
more it costs to borrow and the more interest you will receive on your
savings deposits. Accordingly high interest rates encourage people to
borrow less, spend less and save more. Conversely low interest rates
encourage people to borrow more and therefore spend more, and
to save less because if money is not going to 'grow', very quickly, you
might as well spend it.
ln effect, Keynes's theories of economics appeared to achieve two
things. Firstly, when applied to the producer consumer process, they
were use d to regulate the pace and extent ofbusiness activity, by mak-
ing it more or less profitable and therefore possible . Se condly, theywere
used to regulate the demand for paper money, by regulating the pace
and exrent of borrowing and saving - and therefore of spending.
Today there has been a further development in the international
banking system's strategy to ensure that not too many people ask for
moneywhich does not even exist in paper form, but only in computer
memory, at the same dme. Basically they are attempting to make it
unnecessary to have money at all. This has been done byencouraging
not only cheque transactions, but also the increasing use ofplasdc card
transactions.
The way that the plastic card transaction works is that when you
produce your plastic card, which contains information as to your
idendty, together with the bank's guarantee that it will honour yoqr
financial commitments incurred by using that card, then a record
of that information is made and sent to the bank together with the
relevant details ofthe transaction, and rhe bank debits your account
and credits the account of the person from whom, for example, you
have bought the goods.
In this kind ofuansacrion no moneypasses hands. All rhat happens is
that figures are moved from one 6eld to another in rhe banking ne rwork
computer database memory. As more and more of these rransactions
occur and become commonplace, paper money increasingly c€ases ro
have relevance. If this way of ffansacting is carried out Eo its uldmate
and logical extent, then eventually there will be hardly any demand
for paper money at all, because virtually all ransactions will be car-
ried out via the plastic card, and the monetary result recorded in the
bankt computer - a plus here, and a minus there - and of course with
t
a litde nibble here and a lirde nibble there for the bank, which not
only charges the buyer inreresr on wharever has been 'borrowed' in
order to complete the transaction, but which also charges the seller a
percenmge of the total amounr of any given transacrion.
This trend - assisted by the widespread use of direct debit and direct
credit faciliries - has been refecrcd in England, for example, by the fact
that since 1986 people have no longer had the right to be paid in the
toin of the realm' - which up until the mid-nineteenth century used
to be predominantly gold and silver, rathe r than paper, until, as we have
already seen, the gold and silverwere withdrawn from circularion, and
paper introduced instead. Now that an employer is no longer obliged
to pay employees in the paper ofthe realm', this means that employees
can be paid either by cheque or by a direct credit to the employeet
bank account, instead ofin 'cash'. [n other words, virtually everyone in
England now'needs' to have a bank account in order to have access ro
their pay. ln other words, virtually everyone in the country now relies
on the banking system.
The general aim is to eventually have the plasdc card system operar-
ing throughout the world, because that will mean rhar virrually everyone
is dependant on the banking system, and that will mean that everyone
is that more easy to control. If,, for example, all your'wealth' is stored
in your bankt computer database, then it can be 'frozen'ar the touch
of a button, or deductions can be made at source in compliance with,
for example, a court order. In other words, if you value your 'money',
then you will have to behave.
Conversely, on tJre other side of the 'coin' so ro speak, this is why
today's bank robber no longer needs a balaclava, a gun and gemway car,
but rather a computer, a modem and the software and ability ne eded to
hack into and out of the banking network computer sysrem.
If this uend within the banking system conrinues along its way,
then by the rwenty-first century most people 's credit cards will be their
identity cards. Everyone's personal details will be on the computer,
their income and expenditure subject to assessment and analysis, their
credit-ratingmonitored, even their movements recorded via the bank
computert record of the dmes and places where their plastic cards have
been used - and ofcourse everyone will be encouraged ro spend more
than they actually have, to be constantly in debt, just like whatever
government they may'choose'ro elect - which, whatever the srate of
the balance of payments, will always have a growing national debt to

service, as long as the system lasts.
And asthe different computer databases increase their interlink
capacity - banking database, the TV licence database, the house-
rhe
owner database, the car-owner database, the electricity, gas andwater
supplies databases, the telephone database, the various social benefits
databases, rhe electoral role database, the various police records and
national securiry databases, to name but a few - then perhaps the sce-
nario envisaged in Ge orge Orwellt Mz aeen Eighty-Foarwill not scem
quite as far-fetched as when the book was 6rst published in1949 - or
even as when the year 1984 itself came and went, with the new world
order sdll, at that point, to be publicly announced.
ooooo
W'e see,therefore, that the infuence ofthe ka6r system, that is the Dajjal
system, through its international banking system, has almost reached
the stage where paper money is not only worthless, but also it does
not matter that it is worthless, because everyone now depends on the
banks for their services in conducting their financial ransactions. The
banks themselves have become the medium of exchange - and now
virtually every transaction can be done with a piece ofplastic, or over
the telephone, or on the internet. Paper money has almost become
redundant. And as the internet becomes more esmblished, finaricial
transactions are becoming even more tenuous and even less physical'
than ever before.
Ifyou use the interne t to make a purchase, then you do not even have
to hand your credit card over to another person to be swiped, or sign
the receipt; you do not even have to talk to a person over the telephone
to give them your credit card number, expiry date and security code ; all
it needs is a few taps on your computer keyboard, a few clicks on your
mouse, and goods can be advertised or purchased, bills paid or sent,
stocks and shares bought or sold, and fortunes made or losc
ooooo
And if rhe power supply which makes it all possible for this &agile
we b to function is suddenly cut, then what ? Allah is the power which
powers the power supply. There is no strength and no power except
from Allah.
It is on usury that the newworld order is based - and since ir is based
on usury it is bound to collapse, because usury is forbidden, and because
*
Allah and His Messenger have declared war on usury:

O you who believe, fearAllah and give up what
remains to you ofusury ifyou are indeed be-
lievers. Ifyou do not, then take notice ofwar
from Allah and His Messenger.
(Qurho, Surathl- Baqara - 2.27 8 -27 9)
'Who has ever
been at war wirh Allah and His Messenger, may the
blessings and peace of Allah be on him, and won? And even if there
were no war on usury, all things must pass.
ooooo
People in a kafir society are not only manoeuvred into needing rhe
banking system, but, as we have already seen, they are also encouraged
to spend more than they have, and accordingly to become indebted
to the various financial institutions, especially the banks. This ensures
continued dependence on the freemasonic controlled kafir banking
system, whether by the man in the street at his local branch, or by the
government of a country at its'central'bank or at the W'orld Bank or
the I.M.F. [t is at this stage that the actual extenr of the indebtedness is
seen to be irrelevant. After all it only exism in the computer.
'What
is significant is the actual extent of the dependence on the
banking system, for the greater rhe dependence on it, the greater the
manipuladon control it exercises, and accordingly the greater is the
infuence of the kafir system, thar is the Dajjal sysrem, over the world.
The degree and significance of that conrol and that infuence can be
measured by the fact that if you merely closed down all the banks for a
litde while - or rather ifyou just turned offthe banking computer ner-
work - then the whole consumer producer process as we know it today
would collapse, and then it would be dme for the next world order.
ooooo
The aim of the freemasons is to perfect the kafir system, rhat is the
Dajj al system, by involving everyone in r}re producer consumer process,
as far as their work and consumption of goods is concerned, whilsr
ensuring the smooth running and overall balance of activity in that
process, by having everyone and every business concern dependent on
their banking system.
ln effect, they wish to arrive at the stage where the people of the
world are completelycaught up in one synchronised andunified 6eld of
acriviry, thar is economic activity. Ifthis aim were to be achieved, there

would of course be only one currency, which would not ev€n take the
form ofpaper money, but which would be identified solely in terms of
compurer credits and debits. Ideally everyone would have their basic
needs taken care of, but ofcourse some wotrld have them taken care of
betrer than others, and the freemasonic ruling elite would have them
taken care ofbest of all, as has always been the case. This would mean
that everyone would be relatively comfortable in the freemasonic idea
of paradise now on earth made fact - but they would be completely
unprepared for what comes after death.
Fortunately we know from rhe Qurhn and the Hadlth that this
illusory dream will never be realised. The new world order is doomed
to fail. There will inevitably be a collapse in the kafir system, that is the
Dajjal system, before the freemasons' ideal can ever be made to hap-
pe n. The social de cay which accompanies the way in which the system
operares means that the people who are most exploited by the system
will cease to play the consume r producer game long before this dream
of a unified global economic pyramid can be realised.
The point in time is bound to be reached when enough people
realise that the money in their pockets and the money recorded in
the computer memory - whether the figures are plus'or'minus'- is
absolutely worthless. This will mean that they will cease to become
dependenr on the kafi r banking system, and this will happen long before
eyeryone has been issued with their plastic economic identity cards.
Most important of all is the fact that the present resurgence of Islam
means that more and more people are severing connections with the
ka6r system, that is the Dajjal system, and are accordingly ceasing to
be rapped by the system. The more people cease to give realiry to the
system, the more it ceases to exist. As the number of real Muslims grows,
and as rhey begin to reunite, so the conrollers of the Dajjal system
will ry to wipe them out. These attempts will find their mosr extreme
expression when Dajjal the individual has appeare d, and leads his army
against the Muslims who have garhered around the Mahdi.
This final and ultimate confict between the two opposires, kufr
and iman, which is referred to in ot}rer writings as Armageddon, or
HarMeggidon, will result in the death ofDajjal the individual and his
followers, and indeed of the whole Dajjal system, thanks to the reap-
pearance and intervention of the ProphetJesus, on whom be peace.
I *.
The period of unified and peaceful Muslim rule, in accordance wirh

what is inthe Qurhn andthe Sunnah, under the Mahdi, the rightly
guided leader of the Muslims, will then commence. This will be the
next world order.
ooooo
The mumin understanding of tJre nature of money is utterly opposite
that of the kafir system of economics. This is because it is based on an
understanding of the true nature of existence. The mumin knows that
only Allah exists, although this knowing differs from person ro person.
Some know it intellectually and others know ir through directwitness-
ing. It follows rhat the mumin knows that since moneydoes nor really
exist, it is worth nothing, right from the start. To rhe mumin money
is just a medium of exchange, but not a commodiry in itself. There is
thus absolutely no point in hanging on to it whatsoever, and since the
mumin has no anxiety about provision and shelter, his commerce is, as
we have already seen, based on giving out in the knowledge that what-
ever he or she gives out will be returned by Allah ten times over.
There is no need for the Muslims to amass capital in the way that the
kafir banks do, because rheir capital is rhe generosity ofAllah, which is
limidess. There is no need for the Muslims to borrow and lend on inter-
est, because Allah's return on any gift made in the Name ofAllah is far
higher than any interest that anyone could hope ro charge - that is, rhe
equivalent of one thousand per cent. There is no need to manipulate
people by getdng them into debt, because since the body politic of
the muslim community is unified there is no body ofpeople within it
who seek to control and manipulate and exploit the others.
The only elite in the muslim community are the awliya, whose sta-
tions are grearer than the others because they fear and love Allah more
than the others; it is because of their great knowledge of Allah and
therefore of how existence works that they know that the more they
serve the others, and the more theygive out in the Name ofAllah, *re
more Allahwilllookafter them andgive them what theywant - which
in their case is not ocher than what they need.
Muslim commerce is based on uust and on givingout. It is dynamic
and free fowing. There is no need for Keynesian control techniques.
Kafir economics is based on exploitation of others and retention. It is
sratic and sragnanr. k stinks. As'Umar Ibrahim Vadillo points our in
his book, klarn Against Economics:
Islamic Lawdefines the parameterswithin which trade and

business will be just. Economics defines the parameters
wirhin which an economy will be more efficient. Islamic
Law and economics are totally different approaches to
existence that create two differentways oflife. Islam rejects
usury, while economics is based on usury. Economics has
manage d to justify what is Islamically a crime. This is pos-
sible because economics has a methodology and an object
ofsudywhich covers up the inherent injustice ofusury.ln
other words, economics can neither properly analyse nor
idendfy the nature of usury.
And as 'Umar Ibrahim Vadillo concludes in his book, The Workers haue
been Told a Lie about their own Situationt
The only way out of the usurious system is Islam. Because
only Islam is govemment without state and commerce with-
out usury. The age ofjudaism and christianity is over. Only
by understanding that 'there is no god but Allah', can the
people stop worshipping useless perishing things, like the
state, money and their job, and be free. Only by accepting
'Muhammad is the Messenger ofAllah' can there be justice
in rhe transaction. Islam or Economics, lslam or the Banking
System, this is rhe decision everybodywill have to make.
It is clear, from this analysis, thar there is no such thing as a halal

'islamic' bank. As'Umar Ibrahim Vadillo observes in his book, Zle
End of Econornics:
The so-called'Islamic bank'is a usurious institution con-
trary to Islam. The fallacy of the 'lslamic bank' is an absurd
attempt to resolve, as was done in the case of Christianiry,
the unswerving opposition of Islam to usury for fourteen
centuries. Since its origin the 'Islamic bank'has been pat-
ronised and promoted by usurers. Their only intention was
to incorporate the thousand million Muslims oftheworld
- who in general would scornfully avoid using any banking
or usurious institution - into the internarional financial
and monetary system. The artificial creation by the colonial
powers ofthe so-called'Islamic states', itselfa contradicdon
in terms, whose character is markedly anti-Islamic, was the
historical resuk of the end of territorial colonisation and

the beginning of fi nancial neo-colonisarion. The universal
establishment of rhe wesrern consriturional model (the
model of rhe french revoludon) brings with it rhe establish-
ment ofartificial and unnatural boundaries, the creation of
a repressive ministerial bureaucracy, the exacting of taxes,
the imposition of an artiGcial yet legal money, and the le-
galisation ofusury itself (the banking system), all measures
which are profoundly contrary ro Islam. The Islamic bank
is nothing other than a typically dege nerate producr of r}re
so -called'Islamic states'.
And as 'Umar Ibrahim Vadillo concludes in his book,lT twa on Paper

Money:
The founders of the so-called Salafiyya movemenr or mod-
ernist movemenr were che first to declare publicly from a
recognised position,like the University ofal-Azhar, that the
use ofbankingwas halal. The implications ofrhis declaration
can be seen in our daywith the implantation in the Muslim
lands ofthe 'Islamic Bankl The'Islamic Bank'is acompletely
usurious institution used as a means ro lure the Muslims
who still reject the banks to enter in the banking sysrem.
The'Islamic Bank'is a tojan horse in Dar al-lslam.
ooooo
Given the dynamic nature ofmuslim commerce, it comes as no surprise
to learn that the value of money, in the time of the first muslim com-
munityofMadina al-Munawarra, was based not onhowmuch goldor
silver it could buy - because their moneywas gold and silver - but on
how much gold or silver was needed to buy a given volume of grain.
Since grain was readily available, unless there was a severe droughr,
and could be grown by anyone, it followed that it could not be used -
by either withholding it or fooding the market wirh it - to make the
value ofmoney f uctuate, in the way that the artificially limited gold and
silver markets of today are manipulated in order to raise and lower rhe
apparent value of todayt worthless money, almost at will. This meant
that the basic value of money - in other words, its purchasing powe r -
remained stable in Madina al-Munawarra, and accordingly there was
no such thing as what the kafirun call'inflation'. Furthermore, since the
taxes require dby the Qurhn are so low, it followed that there was no
stimulus to make people raise their prices in order to beat the effects
of the taxes, as happens in todayt 'modern' so-called advanced kafir
state. Accordingly prices remained stable, and so again there was no
infation caused by rising prices.
Furthermore, since it is not permissible to make more than thifty
per cent profit on essential goods, the Muslims in that 6rst community
did not raise prices too high out ofsheer greed, ifthey feared Allah and
rhe Last Day - which they did. Since the value of money was stable, and
since prices were stable, it followed that incomes were stable, so there
was no infadon caused by excessive 'wage demands', as happens today
in the so-called'modern' ka6r state.
Finally, since Allah expressly forbids the charging ofinterest, saying
more than once in rhe Quran that it is haram, and will take you to the
Fire ifyou indulge in it, it follows that there was no opening for the kind
ofbusiness institudon which today live s offother people's indebte dness
to it, by charging interest.
Allah says in the Qurhn that the first community of Madina al-
Munawarrawas the best community that has everlived on the face of
the earth. It follows that in order to know how to live, it is necessary to
see how they lived. Having seen this, it is possible to apply the ir way of
doing things to the way we do things today. The kafir argument that
their way of life is now 'out of date', and does not and cannot apply to
the twenty-first century, is palpably weak. The scenery and the props
may change, but the human sicuation remains the same, and the way
of the first community is the best way of dealing with it - and it will
re main so undl the end of dme. Following the way of the first commu-
niry ofMadina al-Munawarra does not mean religiously imitating their
way oflife in every detail. It does not mean having to abandon todayt
technology, where that technology can be usefrrlly used, and used with
the discrimination between what is halal and what is haram.
The way of dre first communiry was based on whar is in the Qurhn
and on the example of the Prophet Muhammad, may Allah bless him
and grant him peace , who was described by his wife 'A isha as being 'rhe
Qarhn walkingi Records of that example sdll exist today, both in the
Qurhn and the Hadith collections, and in human beings, notably the
awliya, whohave had the existendalwayoflivingofthe Prophet andthe
knowledge which goes with it uansmitted to them, person ro pcrson,
from the time ofthe Prophet Muhammad and the 6rst communityup
Dajjal - the hing who bas no clothes 159
undl the present day, without a break in thar chain of transmission.

The nature o f rte Qurhn is such that rhe guidance in it can be applied
to any situation. Vhere there is no specific mention of what to do in
the situadon in which you 6nd yourself,, it is still possible to see what
to do by doing ijtihad. Ijtihad is the process whereby you see what to do
in rhe light ofwhat you know ofwhat isinrhe Qurhn andthe Hadltb
and the way of Muhammad. To begin with it is a conscious thinking
process, but as the heart becomes more 6nely tuned and illuminated,
ijtihad becomes a refex action. You know what to do and what not to
do in the moment, and without having to think about it. Ifyou are not
sure about something all you have to do is open the Qtrhn, and you
will see the ayah that is the sign which contains the answer. Thus ir is
nor only Muslim commerce which is dynamic, but the whole way of
life in whatever sphere. The nature ofphenomenal existence is such that
there is a constant and dynamic interplay ofmany opposites, which is
always in motion and never exactly repeats itself, even though patterns
and cycles are clearly recognisable. You are part ofthat interplay. You
are not separate from it.
The way of Muhammad, may the blessings and peace of Allah be
on him and on all who followhim, is the way of knowingwhat to do
in that interplay, so that you nev€r 6ght it, but go with ir. By living in
this way you arrive at knowledge of Allah from'W'hom this interplay
of opposites originates and returns - not only in the very beginning,
and at the very end, but also in every moment. By living in this way
you arrive at knowledge of yoursel(, and you find that the whole of
existence is your sel[, and whoever knows their self truly knows their
Lord, Allah. \7hen you live in rhis way and with this knowledge rhen
you are a human being, who acts with humanity and with humility.
You are pleased with Allah and Allah is pleased with you, and in this
state you enter the Garden.
ooooo
The result of the way in which all the ka6r sub-systems and institutions
in the kafir system, that is the Dajjal system, work and operate, is to
de-personalise and de-humanise the human transaction. V'here in the
past people used to give to each other, now they charge each other for
services rendered. Where once corrunon sense, generosiry, wisdom, fex-
ibiliry, and above all humaniry used to characterise human transactions,
now the rules of the various systems which together form the Dajjal
system are often applied with automadc and unfeeling infexibiliry

even when the outcome is patently ridiculous. The complementary
descriptions which are use d to affirm and promote the system do not in
rhe least accord with what is actually going on as conditions in general
steadily continue to deteriorate. The more citizens'charters and other
official guarantees there are, the less people are treated like human
beings. Patients in hospitals are now called'customers' and people in
general are now called'consumers'. The words, the condidoning, the
programming, the explanations, the reasons - all of these are no more
rhan aweb ofillusion which has been spun bythe controllingelite ofthe
kafir sysrem that is the Dajjal system, the freemasons, so that they can
entangle and enslave the many, as they struggle to free themselves.
The kafir system, that is the Dajjal syst€m, uses people undl they are
ofno further use to that system - and then they are discarded. People
are given numbers and treate d like robots, because machines are much
e asier to control than human beings. Machines submit to whateveryou
do with them without complaint, provided they are kept in running

order. There is no nee d to behave like a human be ing towards a machine,
because machines cannot respondlike humans. You just use them unril
they have come to the end of their working life, and then you get rid
of them and carryon with their replacements - until, that is, the dme
comes for you to be replaced as well.
It is only possible to treat people like robots, be cause halfthe people
in the kafir system, that is the Dajjal system, already are robots. The
so-called people who are completely happy with the kafir system, that
is the Dajjal system, are the people who have been taken over, are the
living proof of the manifestation of Dajjal as a world wide social and
cultural phenomenon and Dajjal as an unseen force , will be the people
who recognise, support and follow Dajjal the individual when he ap-
pears, will be for the Fire. The people who abhor the kafir system that
is the Dajjal system are the human beings who have not been taken
over, who if they are not already Muslims will be Muslims, insh'Allah,
who will recognise, support and follow the Mahdi when he appears,
who are for the Garden.
You belong to either one group or the other group, and there is no
third group. You cannot extricate yourselffrom the creational process
ofwhich you are a parr, and which is based on the dynamic inteqplay of
opposites. There is no escape. Tirrningyour back on 'the problem'will
not make it disappear. Hidingyour head in the sand will not change
who you are, but will merely make it extremely difficult ro see where
you are uldmately going. There is no hyper-space butron to press and
magically transfer you to another locaEion or a differenr conrexr. You
can change your name, or your address, or your possessions, or your job,
or your parmer, but you cannot change your true idendty.
There is one other definable group who in fact belong with the
kafirun. This group are the munafiqun, that is the people who say they
are muslim but who in reality are kafir, because they do not trust in
Allah, and they do not follow the way of Muhammad, even though
they know that it exists. The munafiqun can often be recognised by
their constant criticism and bad opinion ofthe muminun. The Prophet
Muhammad, may Allah bless him and grant him peace, said thar the
munafiqun have four main characte ristics, even if they do the prayer and
fast Ramadan: when they speak, they tell lies; when they argue they are
abusive ; when they make apromise, they act treacherously; andwhen
they are trusted, they betray that trust.
The munafiqun are apart of the Dajjal system, andwhen the armyof
the Mahdi confronts rhe army ofDajjal rhe individual, the munafiqun
will be with the followers of the Dajjal. In the next world the munafiqun
will be in the deepest part of the Fire, because they did not act on what
they knew in this world, that is they did not follow the way of Muham-
mad, even though it was there for them to follow, and they knew it.
The people who are attempting to follow the example ofthe Proph-
ets who came before the Prophet Muhammad, such as, for example,
those who brought rhe original Vedas, Buddha, Moses andJesus, are
in a difficult posirion. The sincere among them wish to worship Allah,
but it is impossible for them to worship Allah in the way that Allah has
indicated that He is to be worshipped, because the holy books which
rhey now have are nor the original books which their Prophets were
given, blessings and peace be on them, and because the existential life
pattern ofthose Prophets has been Iost for ever.
It follows rhat the people who still amempt to follow the way of these
Prophets in the present age, will never have true knowledge of Allah,
because this knowledge only comes to the one who embodies what has
been revealed to the Prophet whom he or she follows. If the existential
life pamern ofembodying that teaching has bee n lost, and if the te aching
imelf has been lost by having been changed by corrupt people in the
past, then it is not possible to follow the original life pattern of the
Prophet concerned or his original teaching, and therefore knowledge
of rhe Real, Allah, is not possible, by holding to the remnants of these
earlier teachings.
Allah says inrhe Qurhn that everything in creation worships Allah,
only some people do not realise this. Every atom in existence is sus-
tained by the powe r of Allah and is proof of Allah and worships Allah.
All rhe kingdoms in the phenomenal world and in the Unseen praise
Allah, but only man is capable of havinggnosis of Allah. The one who
has this knowledge of Allah worships and praises Allah with a greater
understanding than any other created being or thing. The atoms in the
body of a kafir bear witness to the limitless perfection and splendour
of Allah, but with his or her words and acdons the kafir denies the
very existence of Allah. The atoms in the body of one who trusts in
Allah bear witness to the limitless perfecdon and splendour ofAllah,
and so do his or herwords and actions, and what is more the one who
trusts in Allah knows this, and has knowledge of Allah.
'W'hoever
tries to follow the way of one of the Prophets who came
before the Prophet Muhammad, may Allah bless him and grant him
peace, is somewhere in between these two opposites. The atoms in his
or her body bear witness to the limidess perfection and splendour of
Allah, but because he or she is not following a guidance which is still
intact, it follows that only some but not all ofhis or her acdons affirms
this Realiry and his or her understanding of what he or she is doing,
and accordingly his or her understanding and knowledge of Allah, is
therefore incomplete and inevitably partially distorted.
Only by knowing Allah can you truly worship Allah. The worship
of Allah by the one who has gnosis of Allah is deeper than the wor-
ship of Allah by the one who only has an intellectual understanding
ofAllah, is deeper than the worship ofAllah by the one who only has
limited information about Allah, is deeper than the worship ofAllah
by the one who has distorted information about Allah, is deeper rhan
the worship ofAllah by the one who onlyworships Allah byvirtue of
the existence which Allah has given to him or her, but who consciously
thinks rhat Allah does not exist.
The greater rhe knowledge that a pe rson has ofAllah, the more he or
she realises that he or she knows nothing. Allah says again and again in
the Qurhn that Allah knows and you do not know. One of the signs of
-l
ignorance is thinkingyou know when in fact you do not know This is

especially true of the kafirun, but it also applies to rhose who are content
to try and follow the distorted remnants ofearlier Prophetic teachings,
which are now defunct and not really for rhis time.
Those who have not yet had access to the livinglife transaction of
Islam cannot be blamed for not following it. Allah says of the people
who follow Prophets other than Muhammad in this time, that those
who worship Allah with sincerity have nothing to fear from Allah on
the Last Day. Allah also says nthe Qurhz that once a person knows
about Islam, no other way of life is acceptable to Allah. Surely the life
transacrion wirh Allah is the life transaction of Islam.
The life transaction with Allah always has been the life ffansaction
of islam. All the Prophers embodied the life transaction ofislam - one
ofwhose meanings is hccepting the way things are ', including'submit-
ting rhe self in worshipping Allah' - but the only life transaction of
islam which is still intact today, and which is for today until the end
of the world, is the life ransaction of Islam which was brought by the
Prophet Muhammad, maythe blessings andpeace ofAllah be on him,
and on his family, and on his companions, and on all who sincerely
follow him - and right now the choice is yours.
ooooo
The only viable alternative to the ka6r syste m, that is the Dajjal system, is
the way of Islam. All other apparent alternatives never succe ed in being
established. Either rhese movemenrs are rapidly eliminared and anni-
hilated by the system, or else they are reshaped and absorbed into the
system, or else they are in reality already part and parcel of the system,
and any apparent confict between the two is merely on the surface.
The reason why Islam is the only viable alternative to the kafir
system that is the Dajjal system is that the way of Islam is diametrically
opposed to the way ofKufr. They are opposites, and one ofthe secrets
oflife is that everything lies in its opposite. In the dynamic interplay of
opposites, which is the creational process, the interplay between kufr
and iman is such, that once you have one, you will inevitably have the
other. Anyone who is awake sees that this is true not onlyofthemselves,
but also of other individuals, ofother families, ofother communities,
of other towns and cities, of otler countries - and indeed of the whole
world. Since, at the time ofwritingthis, thekafirsystem that is the Daj-
jal system is the dominant force in the world today, it is inevitable that
t64 Dajjal - tbe AntiCbrist
the life ffansaction of Islam must replace it tomorrow. Everything lies

in its opposite, and there is no changing the way ofAllah.
The onlywayofappreciatingwhat thewayoflslam is, is to become
a Muslim ifyou are not one already, and to follow that way. No one can
bring you to Islam and no one can take you away from it. Allah says
inthe Qurhn that there is no compulsion in the life transaction. It is
Allah \7ho makes the straight wayplain from the crooked one - and
the straight way is the way of Islam, and it is as narrow as the edge
between the two sides of the sharpest sword. This is why the wise who
take this way rely on Allah for success.
It is Allah \7ho expands the heart to Islam. You cannot make pe ople
become muslim, even the ones you love . It is Allah r$fho gives the abiliry
to discern the differences between kufr and iman, and between what is
disple asing to Allah and what is pleasing to Allah, and be tween what is
haram and what is halal, and between what words and actions lead to
the Fire and what words and actions lead to the Garden.
Above all, it is Allah \Mho gives knowledge ofAllah, to whomever
He pleases, as He pleases. You will not acquire knowledge ofAllah by
looking for it, but only ifyou look for it will you acquire it. So do not
rely on your actions, but rely on Allah.
In realiry everyrhingis from Allah, includingeveryone and what-
ever they do. The whole cosmos comes from and returns to Allah, and
it does not contain Allah, but Allah contains it, and no form or idea
in the seen or unseen worlds can be associated wirh Allah. Allah is
not like anything. If you have an idea of Allah, Allah is not like that
idea. You are the idea of Allah. The whole of creation is Allah's idea.
To understand this you have to put your head on the ground before
Allah. Undl you have stood, and bowe d, and prostrated, and sat in the
presence ofAllah in the same way that the Prophet Muhammad stood,
and bowed, and prosuated, and sat in the presence ofAllah, you cannot
begin to appreciate what the way of Islam is, nor can you begin to have
real knowledge, that is knowledge of the Real, Allah.
The reason why the Jews and the Christians cannot have real
knowledge, that is knowledge of the Real, Allah, is thar they do nor
do the same prayer as the prayer that their respecrive Prophets, Moses
andJesus, once did. The way that Moses andJesus prayed, peace be on
them, and the words that they actually used, have been lost for ever.
The prayer ofthe Muslims, on the other hand, and the words rhey use,
are the same as the prayer of the Prophet Muhammad, and the words
that he actually use d. When you re cke rhe Qrha you re cite the words
which the angel Gabriel recited to the Prophet Muhammad, may the
blessings and peace ofAllah be on him, and which the Prophet Muham-
mad recired to his followers, may Allah be pleased with all of them.
ln reality everything is from Allah. The entire cosmos, both in the
seen and in the unseen worlds - in the mulk, and in the malakut, and
in che jabarut - is the manifestation of the Names and Aruibures of
Allah, which display rhe Beauty and the Majesry of Allah. AII thar
people rhink good, and all rhat rhey rhink bad, is from Allah, by the
decree ofAllah. To have knowledge ofAllah it is necessary to abandon
all value judge ments, and all 'moral' judgeme nts. It is nece ssary ro srop
thinking, so that you can let the heart take over. Existence does not
cease when you stop thinking - rarher you see it in a different light.
Relax the mind and learn to swim. Clean the heart with remembrance
ofAllah, in order that you may find what is in it. Allah. Allah said on
the lips of the Prophet Muhammad, may the blessings and peace of
Allah be on him, in a hadith qudsi, 'The whole universe cannor conrain
Me, but the heart of the mumin contains Me.' ln Reality rhere is only
Allah. Atlah said on the lips ofthe Prophet, in a hadith qudsi, 'La ilaha
ilAllah means Me and only Me.''W'herever you look, there is the face
of Allah. Everything is passing away except the face of Allah. There is
no realiry, only the Realiry. There is only Allah. Allah.
Allah guides whomever He wishes andAllah leads astraywhomever
He wishes. Allah gives life and Allah takes away life. Allah increases and
decreases provision. Allah said, on the lips ofthe Prophet Muhammad,
may the blessings andpeace ofAllah be on him, in ahadirh qudsi,'I send
people to the Garden and I do not care, and I send people to the Fire
and I do not care.' Allah is the doer ofyou and your actions, and you
are responsible for your acdons. On the Last Day you will not be asked
what others were doing, you will be asked what you were doing, and
you will not question Allah, but Allah will question you, and depend-
ing on what you did in this world, and rhe inte ntions behind what you
did, and your expectation of Allah, and the mercy and wrath ofAllah,
you will either be for the Fire, or you will be for the Garden.
Allah has power over everything. There is no strength to do right
action or wrong action, except from Allah. There is no strength and no
power, except from Allah. You are helpless - but right now the choice
is yours.
ooooo
The only way of following the way of Islam is to keep company with
rhose who do their best to follow the example ofthe first community
of Muslims who gathered round the Prophet Muhammad at Madina
al-Munawarra, the illuminate d place where the life transaction is, may
the blessings and peace ofAllah be on him and them. Such a company
will only be found round a person whom Allah loves, and who loves and
fears Allah, rhat is a wali of Allah, a friend and lover of Allah.
The wali ofAllah is the one who, after the Prophet Muhammad,
comes nearest to embodying and understandingwhatisinthe Qurhn
andrhe Sunnah.lhewaliofAllah is like a drop compared to the ocean
of the Prophet Muhammad, may the blessings of Allah be
"rrip."..
on him. The wali of Allah is the best of guides because Allah guides
the ones whom He loves, and no one is loved more byAllah than the
awliya. The awliya are rhe ones to whom the livinglife ransaction of
Islam, and the knowledge which goes with it, have been transmitted
in an unbroken chain oftransmission, from the Prophet Muhammad,
person Eo person, to the awliya of today.
It is the awliya of today who are the ones who best know and follow
the way of Islam. The greatest of them meet and talk with the Prophet
Muhammad, may Allah bless him and grant him peace , in true dre am
and in direct vision, re ceiving confirmation and guidance whenever it
is needed. Help comes to them from the Prophet Muhammad in every
moment. The excellence oftheirkriowledge ofthe means - Muhammad
- is only matched by the excellence of their knowledge of the end -
Allah. The awliya ofAllah have gnosis ofAllah, the highest knowledge
there is, and ir is rhis knowledge which gives rhem certainty as to the
true nature of existence.
There are three stages ofcertainty. The mi*ral, that is the likeness, of
these three stages is that firstlyyou are told ofthe fire in the forest - and
without seeingityou believe the one who toldyou; then you see the 6re
in the foresr for yourself - and you hear its crackling and smell its smoke
and feel its heat, so that now there is no room ro doubt its existence ;
and then finally you are the fire in the foresr - utterly transformed and
annihilared by and in it.
ln this final stage of certainty is the station of the greatest of the
awliya, and the meaning of this station is that Allah loves them, and
when Allah loves them, then He is the tongue with which rhey speak,
and the hand with which they grasp, and the foot with which rhey
i
walk. It is because of this that their pleasure is Allah's pleasure, and their
guidance is Allah's guidance, and they are the besr of guides, and they
cannot be associated with Allah who is the Guide .
It is from amongsr rhe awliya that the Mahdi - who will be one of
the Prophet Muhammadt descendants, may the blessings and peace
ofAllah be on him and on all his family - will appear. The Mahdiwill
be the most rightly guided of guides, and all the real Muslims will
recognise that.
ooooo
A distinction musr be made berween the livinglife transaction oflslam,
which has been transmirted to and preserved by rhe awliya, and the
dead.religion of Islam which has been created and perpetuated by rhe
people who obtain their knowledge solely from books. The awliya use
books, but they do not rely on them. Their knowledge comes from
fear of Allah and by the grace of Allah. If your knowledge does not
come from the fear of Allah then you have been deceived. One of the
great awliya in the pasr, Abu Yazid al-Bistami, said to a man who relied
solely on books, 'You get your knowledge from the de ad, bur we ge r our
knowledge from the Livingwho never dies.'Another of the great awliya
in the past, Abu l- Abbas al-Mursi, said, 'If the Prophet Muhammad left
my sight for a moment, I would no longer consider myself a Muslim.'
At best the ones who rely solely on books for their knowledge of
Islam only ever reach the first stage of certainry. They will go to rhe
Garden, insha'Aliah, but they are not the best ofguides. The danger in
following them is that you may end up worshipping Islam insread of
Allah, mistaking, in effect, the means for the end.
The way of Islam is so that you can have knowledge ofAllah, and
worship Allah, and the best knowledge of Allah is gnosis of Allah,
and the one who has gnosis of Allah worships Allah with a deeper
understanding of Allah than the one who only posse sses informadon
- however much - concerningAllah.
At worst the ones who rely solely on books for their knowledge of
Islam will side-track you away from Islam, because they do not always
act on what they know. Only take your knowledge from those who
act on what they know. Is, for example, the leader of their community
an Amir - which is the Sunnah of the Propher Muhammad, may
Allah bless him and grant him peace; or is the community run by a
democratically elected commirtee - which is the sunnah of rhe Jews
and the Christians?
If there is a dispute between two members of the community, do

they go to the Amir for a decision in accordance with the Qurhn and
the Sunnah - a de cision which they both agree to accept and abide by
beforehand; or do they resort to the kafir legal system for judgement
and enforcement?
Is the beginningand end ofRamadan announced to the communiry
by the Amir - after he has satisfied himself that the new moon has
been sighted by at least two reliable witnesses; or is all this decided by
a committe e who have in fact already secredy de cided in advance when
Ramadan will begin and end, after referring to an astronomical almanac
which only records the times when it has been sciendfically predicted
that the ne'w moons will most probably be born - but not when they
will be capable of being sighted, and most certainly not when they will
actually be sighted?
Is the collection and distribution of the zakat supervised by the
Amir; or does a committee leave it up to each persont individual con-
science and choice, leaving it up to everyone to assess their own zakat
and rhen pay it into a collecting box in the mosque or to a charity of
their choice - and simply ignoring those who either refuse or forget to
fulfil this obligadon?
Is che Imam who leads the community in prayer also the Amir or
else someone appointed by the Amir; or is the lmam appointed and
controlle d by a committee who pay his salary ? Are there separate facili-
ties for both men and women in the communityt mosque; or do they
mix freely there - which is the sunnah of the Christians; or is it a place
for'men only' - which is the sunnah of theJews?
In otherwords, does the communityhave Islam in their actions as
well as on their tongues ? Usually those who have Islam in their actions
have remembrance ofAllah on their tongues - and in theirhearts. The
signs which indicate those who are following the way ofMuhammad,
mayAllah bless him and grant him peace, and rhe signs which indicate
those who are following the example of their predecessors - meaning
the Jews and rhe Christians, just like alizardmakingfor its hole - are
very clear indeed, for anyone to see.
Only take your knowledge from the one whose actions and words
are the same. In an ignorant age apersont words are mistaken for their
acrions. Such people do not act from certainty but out ofexpediency.
They fear other than Allah and they do not fear Allah. They are con-
I
fused and theyconfuse whoeverlistens to or follows them. The Propher

Muhammadsaid that there wouldbe some peoplewhowouldhave rhe
Qurhru on their Eongues, but not in their hearrc nor in their actions.
He said that they would be the worsr people on rhe face of the earth.
These are the munafiqun, the hypocrites, desdned for the deepest part
of the Fire. One of their signs is rhar rhey have no fear in their hearts
that there may be hypocrisy in their hearts. They can also sometimes be
re cognised in rhar they often consider rhemselves 'experrs' on Islam - in
the same way rhat the kafir expert considers him or her self an 'experr'
in a particular field - which often results in rheir praising themselves
and slandering the muminun.
Although they use so-called'islamic' vocabulary, the institutions
which the munafiqun eirher initiate or supporr are modelled on rhe
insdtutions of the kafir system, rhat is rhe Dajjal system. ln effect, they
are part and parcel of the system. Today they are to be found particularly
in the Muslim lands whose governments are based on ka6r models and
controlled by the kafir system, that is the Dajjal sysrem. The munafiqun
are often use d by corrupt governments to gain the people's acquiescence
in and acceptance of such governments, by assuring them rhat these
governments are'islamic'.
Just in the same way that people in kafir stares are persuaded to
accept the kafir system, that is rhe Dajjal sysrem, because they are led
to believe what the so-called kafir experts rell them, so people in the
Muslim lands are persuaded to accepE rhe infiltrarion of the sysrem
into their countries, because rhey are led to believe the so-called'islamic'
experrs who tell them that rhe ways ofthe kafirun which their govern-
ments have adopred are'islamic'.
Allah does not always reveal who the munafiqun are, but no doubt
as to their identity is left whenever there is a direcr confronration
between kufr and iman, since at that point the munafiqun always side
with the people of kufr and oppose the Muslims. This is a sure sign of
their ignorance and of their lack of trust in Allah, since the reason why
they side with rhe kafirun is thar they think rhar the kafirun are going
to come out on top!
The cerebral brand of Islam which rhey advocate is nothing to do
with the living life transaction of Islam, as embodied by the Propher
Muhammad and the first Muslim community ofMadina al-Munawarra
- simply because they say one thing and do another. The religion of
Islam which they have manufactured is really no more or less than a

form ofkufr in disguise, just in the same way that the modern religions
ofJudaism and Christianity are no more or less than different forms
of kufr in disguise.
One of the most distinguishing features of these three pseudo-
religions is that they are all orchestrated by a hierarchical ruling elite
of priests some, but not all, of whom are in fact freemasons into the
bargain. Theydo not oppose the kafir system that is the Dajjal system,
but rathe r they support it, often providing so-called religious ceremo-
nie s or even written 'legal' opinions to provide an aura of respectability
and credibility to some ofthe kafir rites and public occasions. [n effect,
they are a part of the stage show which is put on for the benefit of the
general public, in order to disguise the rrue nature of the activities of
the freemasonic ruling elite.
Narurally there are members of each of these three official priest-
hoods who are sincere in their actions and worship ofAllah, but if these
people took the uouble to examine the respective teachings of their
Prophets even a litde more closely, they would find that none of these
Prophets, nor indeed any Prophet, ever initiated a priesthood who said
'you need us' to reach Allah.
ooooo
The real transaction with Allah is between you and Allah direct, and
without any intermediary. Your whole life is between you and Allah.
Those who have access to the living life ransaction of Islam know
this.
ooooo
The reachingofthe Prophet Muhammad, may the blessings and peace
ofAllah be on him, is rhe onlyProphetic teachingwhich is intact today,
because the awliya to whom this teachinghas been transmitted are all
Muslims. You will not find gnostics ofAllah, which is what the great
awliya are, amongst the Hindus, or the Buddhists, or the Magians, or
rheJews, or the Christians, because gnosis ofAllah is onlypossible for
the one who has access to, and follows, a Prophetic teachingwhich is
sdll intact. All rhe Prophetic teachings which were once followed in
their entirety long before the coming of the Prophet Muhammad have
either been lost or altered, and either successfully de-potentised by the
ka6r system, that is the Dajjal system, or incorporated into it - and
this is also partially uue of the people who have turned the original
reachings of Islam into a dead re-defined religion.
The fewJews who can still claim to be direct descendants of the

original Ttibe of Israel which was led by Moses, and theJews who are
not reallyJews - that is either those who are descendants of the Khaz-
ars, or those who are descendanrs of Oriental or SephardhicJews who
interbred with other races - do not follow the existential life pattern
which was embodied by Moses, peace be on him. The Christians -
whether Unitarian or Ttinirarian - do not follow the exisrential life
parrern which was embodied byJesus, peace be on him. The books on
which theJews, and rhe Jews who are notJews, and the Christians, rely
are unreliable, having been altered and censored by corrupt rabbis and
priests in the past, who made change s in order to compromise with kafir
rulers, and in order to make a little money on the side.
Furthermore, in both cases it is not even the original revelation
which has been changed: ln the case of the Jews, there was a poinr in
time in their hisrory - at least six cenruries after the death of Moses,
peace be on him - when all complete copies ofthe Torab were destroyed
by the forces of Nebuchadnezzar when they sackedJerusalem in 586
BC. The Jews tried to restore it, by gathering toge ther all the surviving
remnanrs and the rabbis who had committed different parts of it to
memory, to see if it was possible to reconstitute the original Torah.It
was not. Still they put an edition together which contained as much
as they could find or remember. This was t}re compilation which was
supervised byEzraduring the exile of some of the Jews in Babylon in
the 5th century BC, and which he brought toJerusalem in 458 BC -
but it is generally accepted that this compilation was in turn destroyed
during the sack ofJerusalem by Antiochus Epeplianus in l6l BC.
It is interesting to note in passing that prior to the exile in Babylon,
only the book of Deureronomy - which had been writren in 621BC
and read to the people in the Temple at Jerusalem - had existed in
written form. Prior to this - that is, throughour the previous six cen-
turies - the knowledge of theJews and of their history had been kept
alive by means of an oral tradition. Douglas Reed writes in his book,
Tbe Controuerry ofZion:
Significandy, Deuteronomywhich appears as the fifth book
of today's Bible, with an air of growing naturally out of
the previous ones, was the first book to be completed as a
whole. Though Genesis and Exodus provide the historical
background and mount for it, they we re later produced by
172 Dajjal - tbeAntiCbrist
rhe Levites, and Leviticus and Numbers, the other books

of the Torah, were compiled even later.
Even if the original Torah was successfully memorised accurately by
heart by successive generations oflevites during a period ofseveral
centuries without any mistakes or alterations being made, which is
unlikely, the fact of the matter is that most ofthe contens ofthese five
books - and indeed of all the other books in the Old Testament - are
in the form ofvarious accounts ofwhat happened before, during and
after the lifetime of the Moses, peace be on him, and therefore cannot
possibly represent what was actually revealed to him on Mount Sinai.
The form that these books take is more in the nature of a'history'of
the Thibe of lsrael than of anything else.
During the four centuries between 450 and 50 BC, and especially
after the destruction o fEzrts compiladon by Antiochus in his invasion
ofJerusalem in 1 61 BC, the book which was called the Torah - together
wirh the additionalbooks which purported to record the historyofthe
Thibe of Israel after the time ofMose s, and which were often written and
compiled from remnants of various sources centuries after the events
which they purported to describe had taken place - continued to be
written and rewritten and revised and subsequently further altered in
the process by corrupr rabbis who wished to bend the law which had
been derived from the original livinglife transaction ofislam brought
by Moses, peace be on him.
As Dr. Maurice Bucaille points out in his book, The Bible, the Qurhn
and Science,by the time the Hebrew Scriptures carne to be translated
into Greek by, it is said, seventy-twoJewish scholars ar Alexandria,
berween 275 and 150 BC, they no longer truly represented the origi-
nal reachings of Moses - nor had they done so for some considerable
time :
Around the Third century BC, there were at least three

forms of the Hebrew text: the text which was to become the
Masoretic text, the text which was used, in part at least, for.
the Greek translation, and the Samaritan Pentateuch. ln the
First cenury BC, there was a tendency towards the estab-
lishment of a single text, but it was not until a century after
Chrisr rhar the Biblical rexr was definitely established.
If we had had the three forms of the text, comparison
would have been possible, and we could have reached an
opinion concerning what the original might have been.

Unfortunately, we do not have the slightest idea. Apart
from the Dead Sea Scrolls (Cave ofQmran), datingfrom
a pre-Christian era near the time ofJesus, a papyrus of the
Ten Commandmenrs ofthe Second centuryAD presenting
variations from the classical text, and a few fragments from
the Fifth century AD (Geniza of Cairo), the oldest Hebrew
texr of the Bible dares from the Ninth cenmry AD.
Dr. Bucaille continues:
The Old Gstament is a collection ofworks ofgready differ-
inglength and many different genres. Theywere written in
several languages over aperiod ofmore than nine hundred
years, based on oral traditions. Many of these works were
corrected and completed in accordance with events or
special requirements, often at periods that were very distant
from one another.
Dr. Bucaille concludes:
A Reveladon is mingled in all these wridngs, but all we
possess today is what men have seen fit to leave us. These
men manipulated the texts to please themselves, according
to the circumstances they were in and the necessities they
had to meet.
In 7he Controaersy of Zion Douglas Reed quotes Josef Kastein (alias

Julius Katzenstein) from his book History and Destiny of tbe Jews as
stating that rhe Greek translation was undertake n 'with a definite object
in view, that of making it comprehensible to the Greeks; this led to the
distortion and rwistingofwords, changes ofmeaning, and the frequent
substitution of general terms and ideas for those that were purely lo-
cal and national.' Havingpointed out that perhaps the real reason for
undertaking the translation must have been that the largest single body
ofJews at that time was in Alexandria, where Greek had become their
everyday language , and that 'many of them could no longe r understand
Hebrew and a Greekversion oftheir Lawwas needed as a basis for the
rabbinical inrerpretations of itl Douglas Reed observes:
In view ofthe changes which were made, at the translation,
(see Dr. Kastein's words, above), none butJudaist scholars
174 Dajjal - the,lntiChrist
could tell today how closely the Old Testament in the
Hebrew-Aramaic original compareswitJr the version which
has come down, from the first translation into Greek, as
one of the two sections of Christendom's Bible. Clearly
substantial changes were made, and quite apaft from that
there is the'oral Torahi and the Tahnudic continuation of
the Torah, so that the Gentile world has never known the
whole truth of theJudaic Law.
theThlrnud,which is alleged ro record the oral raditions ofMoses, did
not actually appear in written form until some seyenteen centuries after
rhe death ofMoses, and at least nine centuries after the Tbrab ftselfhad
ceased to exist in its original form: the Mishnah, the written form ofthe
allege d oral uaditions of Moses was not collated in its present form until
the beginningofthe third cenrury AD. The two commentaries on che
Misbnah, rheJerusalern Gemara and the Babyhnian Gemara, were not
complered until the fifth and seventh centuries AD respectively, while
the commentaries written on these commentaries, the very extensive
Midrash lirerarure, were writren between 400 and 1200 AD.
It was because these various commentaries were so long and detailed
rhat artempts were then made to codify them. The most well-known
codes are The Code ofMairnonides compiled in the 12th centuryAD,
Tbe Code ofJacob ben r(.sher (called Tlte Turim) completed in the 14th
century AD, and The Code oflosep h Caro (called Tlt e Shulchan Arucb)
compiled in the l6th century AD.
The one book which cerrainly does not exist today is the Torah of
Moses,peace be on him, the original revelation that he received from
God, in the original language in which it was revealed - so that the
accuracy and authenticity of any transladon or interpretation of chat
original text could always be ascertained and assessed simply by referring
back to rhat original text whenever the occasion might arise.
ooooo
ln the case of the Christians, it would se emthxrhe Injil,that is the Gos-
pel, which was reve ale d toJe sus was never actually committed to either
parchment or papyrus. Certainly there is no book called the Gwpel of
Jesus andwritten in Aramaic, which was his tongue , in existence today.
If there is, then the Christians are keepingvery quiet about it. lnstead
their NewGstament contains four officialgospels accordingto people
who never even met Jesus, which contradict each other many times
Dajjal - the king who has no clotltes 175
over, lumped together with the teachings ofPaul who also never even
metJesus, which openly contradict the original livinglife rransacrion
of islam brought byJesus, peace be on him. It is rhis book which was
compiled and subsequendy altered by corrupt priests in the past who
wished ro amend and embellish the original reachings ofJesus almost
beyond recognition, and to make their new religion more amenable
both to kafir rulers and to their congregations.
Perhaps the two most fagrant alterarions were 6rstly, the inserrion
of the one and only reference to the Paulinian doctrine ofthe Thinity
(IJohn 5: 7), and secondly, the insertion ofthe one and only reference
ro rhe Paulinian doctrine of Incarnation (I Timothy 3: 16) - both of
which were conclusivelyproved by, inter alia, Sir Isaac Newton to be
forgeries, and neither ofwhich were ever referred ro during the fierce
theological debates which took place during the first rhree centuries
afterJesus had disappeared, for the very simple reason that neither of
these two verses existed at that dme!
According to rhe English uansladon of the Italian version of the
Gospel ofBarnabas - which,like the other officially accepred Gospels,
is incapable of being fully authenticated in the absence of an original
rcxt - the Injilwas not committed to 'paper', but was revealed toJesus
by the angel Gabriel in a vision, taking the form of a well ofknowledge
in his hearr, from which he could draw as he wished, and which was
the me ans by which he breathed new life back into the original law of
Moses which, it should always be remembered, he had come ro revive
and re-establish among the twelve tribes ofthe Thibe oflsrael - and not
to change'by one jot or one tittle'.
This made things difficult for the priesthood oftheJews who prior
to the arrival ofJesus had been able to claim that they were the true
guardians of the original teachings of Moses, and who had made this
claim the basis of their leadership and their livelihood.Jesus showed
up their hypocrisy and endangered the source of their authority and
wealth and this was why they opposed him so vehemently. V'ith the
arrival ofJesus, all the misrepresentations and changes to the original
teachings of Moses which had gradually been introduced by rheJew-
ish priesrhood during rhe nine centuries which had elapsed since the
reign of the Prophet Solomon had ended, peace be upon him, were
suddenly in grave danger ofbeing exposed, and their hierarchy ofbeing
destroyed. This is why they rejectedJesus, peace be on him, and this is
why they plotted with the Romans to have him killed - although r}rey
did not succeed:

And they did not kill him and they did not crucifr him,
but it appeared so to them. And surelythosewho disagree
about it are certainly in doubt about it - they have no
knowledge about it except that they follow speculation.
And they did not kill him for certain - but Allah took
him up to Himself. And Allah was ever Mighry 'Wise.
(Qorhot Surathn-Nisa - 4.157-158)
Unfortunately, after the miraculous disappearance ofJesus, and as a
result of the subsequent confict which occurred between the original
followers ofJesus (the Nazarenes - who are sometimes described as'the
Judeo-Christians' in order to distinguish them from those followers of
Jesus who did not belong to the Tiibe of [srael), and the followers of
Paul (who after four centuries of debate eventually formulated, inter
alia, the doctrines oflncarnation, Tlinity, Original Sin, and the Atone-
ment and Forgiveness of Sins), many of the early written eye-witness
accounts of the life and sayings ofJesus, ofwhich it is said there were
about three hundred, were destroyed - including, inter alia, the Gospel
oftbe Hebrews, the original Gospel ofBarnabas andthe Gospel ofTlto-
-
mas especiah after the Council ofNicea in 325 LD,at which it was
officially decided thatJesus was rhe 'son'ofGod, and duringwhich the
four official Gospels were selected by the Paulinian Christians.
As Dr. Maurice Bucaille makes cle ar in his bookThe Bible, tbe Qurhn
and Science,these four Gospels were not eyewitness accounts and only
carne to be written down at a relatively late date :
The texts that we have today, after many adaptations from

rhe sources, began to appear around 70 AD, the dme when
the rwo rival communitieswere engaged in afierce struggle,
with the Judeo-Christians sdll retaining the upper hand.
I7'ith the Jewish war and the fall ofJerusalem in 70 AD, the
situation was to be reversed. This is how Cardinal Danidlou
explains the decline :
After theJews had been discredited in the Empire, the
Christians tended to detach themselves from them. The
Hellenistic peoples of Christian persuasion dren gained
the upper hand: Paul won a posthumous victory; Chris-
tianity separared itself politically and sociologically from
Judaism: it became rhe third people. All rhe same, undl rhe
Jewish revolt in 140 AD,Judeo-Christianiry continued to
predominate culturally.'
From 70 AD to a period situated somerime before I l0
AD the Gospels of Mark, Matthew, Luke andJohn were
produced. Theydo nor consdrure rhe 6rstwrirren Chrisrian
documents: the letters of Paul date from well before them.
According to O. Culmann, Paul probablywrote his le rre r ro
the Thessalonians in 50 AD. He had probably disappeared
several years prior to the complerion of Mark's Gospel.
Dr. Bucaille continues:

As far as the Gospels are concerned however, ir is almost
certain that ifthis atmosplsls ef5slrrggle berween commu-
nities had not existed, we would nor have had the writings
v/e possess today. They appeared at a time of fierce struggle
between the two communities. These 'combat writings',
as Father Kannengiesser calls them, emerged from rhe
muldtude ofwritings onJesus. These occurred at rhe time
when Paul's style of Christianitywon through definitively,
and created im own collecdon of official texts. These texrs
constituted rhe'Canon' which condemned and excluded
as unorthodox any other documenm that were not suited
to Ehe line adopted by the Church.
As regards the four oficially accepted Gospels, there are no versions
in the original Hebrew or Aramaic, and, as Dr. Bucaille confirms, the
earliest Greek versions date from after the Council of Nicea:
Documents prior to this, i.e. papyri from the Third cenrury
AD and one possibly dating from the Se cond, only transmit
fragments to us. The two oldest parchmenr manuscripts
are Greek, Fourth century AD. They are the Codex Vati-
canus, preserved in the Vatican Library and whose place
ofdiscovery is unknown, and the Codex Sinaiticus, which
was discovered on Mount Sinai and is now preserved in
the British Museum, London. The second contains two
apocryphd works.
According to the Ecumenical Tiansladon, rwo hundre d
and 6fty other known parchments exist throughout the
world, the last of these being from the Eleventh century

AD.'Not all the copies of the New Testament that have
come down to us are idendcal'however.'On the contrary
it is possible to distinguish differences ofvarying degrees
of importance between them, but however important
they may be, there is always a large number ofthem. Some
of these only concern differences of grammatical detail,
vocabulary or word order. Elsewhere however, differences
between manuscripts can be seen which affe ct the meaning
of whole passages.'
Thus nor only is it possible - inde ed ir is highly likely - that significant
changes we re made to the original texts which pre -dated the Council of
Nicea and which have all been destroyed, but also even the texts which
date from after the Council ofNice a do not fully agree with each other,
cannor therefore be entirely accurate, and in fact have themselves been
altere d:
The authenticiry of text, and of even the most venerable

a
manuscript, is always open to debate. The CodexVaticanus
is agood example ofthis. The facsimile reproduction edited
by the Vatican City, I965, contains an accompanying note
from its editors informing us that, 'several centuries after
ir was copied (believed to have been in circa the Tenth or
Eleventh century),a scribe inked over all the lewers except
those he thought were a mistake.'There are passages in the
text where the original letters in light brown sdll show
through, contrastingvisiblywith the rest ofthe text which
isin darkbrown. There is no indication that itwas afaithful
restoration. The note states moreover that, 'the different
hands that corrected and annotated the manuscript over
the centuries have not yet been definitively discerned; a
certain number of corrections were undoubtedly made
when the text was inked over.'In all the religious manuals
the text is presented as a Fourth cenury copy. One has to
go ro sources at the Vatican to discover that various hands
may have altered the text centuries later.
The one book which certainly does not exist today i s the Gospel ofJesus,
peace be on him, the original reveladon that he received from God, in
t
the original language in which it was revealed - so that the accuracy

and authenticity of any translation or interpretation of thar original
text could always be ascertained and assessed simply by referring back
to thar original text whenever che occasion mighr arise.
ooooo
This is not to say that there is no truth left in the books on which the
Jews, and the Jews who are not Jews, and the Christians rely. There is
ruth in them, and some of their contenm most probably correspond
with the original books which were revealed to their respecrive Prophets,
may the blessings and peace ofAllah be on both of them. They do not,
however, contain the whole truth, and furthermore, as well as having
been censored, deliberate lies have been inserted. It is for this reason that
they are noc enrirely reliable. Finally, even ifthe original Tbrah andthe
original Ingil still existed, they have been abrogated by the Qurhn.
The original Torah as revealed to Moses no longer exists. The origi-
nallngil,or Gospel, as revealed toJesus no longer exists. The people to
whom the existential life pattern of these Prophets was transmitred,
person to person, without a break in the chain of transmission, are all
long dead. The chains of ransmission from Mose s and fromJesus have
been broken and lost for ever. Even if you are filled wirh the grearest
sincerity, you cannot follow the existential patrern of worship and
behaviour which was once embodied by Moses andJesus - and by rhe
bringers of the original Vedas and by Buddha for that matter - and the
communities which formed around them, because that behaviouralpat-
tern has been lost for ever, and other falsified patterns have been put in
its place, in theirnames and in the Name ofGod. There is no goingback.
Only the existential pattern ofworship and behaviour which was once
embodied by Muhammad, may Allah bless him and grant him peace,
the way of Muhammad, has survived up to the present day.
ooooo
tl^e Qurhn is the only Prophedc guidance on the face of the earth to-
day which has nor been change d by even one letter e irher by alteration,
addition or subtracdon. It is recorded as it was revealed. It was both
memorised by heart and recorded in writing as it was in the process
of being revealed. Those who were delegated to record the Qrhn in
wridngwere instructed by the Prophet Muhammad - who was himself
illiterate and could neither read nor write - not to record anything
else, in order to ensure that there could be no confusion between the
180 Dajlal - the AntiCbrist
contents of the Qurhn on one hand, and what he himself said during
the normal course of events on the other. The revelation of the Qurhn
was completed before the Prophet Muhammad die d, may Allah bless
him and grant him peace. The written version was gathered together,
authendcared and verifie d by those who knew it by heart within twenry
years of the Prophet Muhammadt death, may he have peace and light
in his grave - and the number ofMuslims who have continued to know
the entire Qtrhnbyheartever since that dme, right up until thepresent
day, has always been quite extraordinary.
Allah has promise d that th e Qurhn wll remain intact until the end
of the world. There is no doubt in it. It is utterly reliable . Even the most
ingenious kafir so-called scholars and orientalists have been unable to
discredit ir. Allah says in the Qurhn that ifyou do not believe that the
Qurhn is from Allah, then try and write something like it. No-one
has ever been able to meet this challenge - and they never will. Allah
says in the Qtrhn that even if the whole of mankind and all the jinn
banded together, they still could not produce the like of the Qurhn
between them.
The Prophet Muhammad, may Allah bless him and grant him
peace, said:
'Allah sentdownthis Qrhn to commandandprevent, and
as a Sunnah to be followed and a parable. It contains your
history, information about what came before you, news
about what will come after you and correct judgement be-
tween you. Repetition does not wear it out and its wonders
do not end. [t is the Tiuth. It is not a jest. \tr7'hoever recites
'W'hoever
it speaks the truth. Vhoever judge s by it is just.
argues by it wins. \Thoever divides by it is e quitable . $7'ho-
ever acrs by it is rewarded. lW'hoever clings to it is guided to
a straight path. Allah will misguide whoever seeks guidance
from other than it. Allah will destroy whoever judges by
other than it. [t is the'W'ise Remembrance, the Clear Light,
the Straight PatI, the Firm Rope ofAllah and the Useful
Healing. It is a protection for the one who clings to it and
a rescue for the one who follows it. It is not crooked and so
puts things straight. It does not deviate so as to be blamed.
Its wonders do not cease. It does not wear out with much
repetition.' (It was related by At-Tirmidhi).
i
Dajjal - the hing u.,ho has no clotltes 181
Furthermore, not only the Qurhn but also the existential life pattern
ofthe Prophe t Muhammad and the community which formed around
him, may the blessings and peace of Allah be on him and them, has
beenpreserved and transmitted, from livingperson to livingperson, in
an unbroken chain oftransmission, right up until today. The Prophet
Muhammad said that this ffansmissionwould condnue until just before
the end of dme, when there will be no more Muslims left on the face
of the earth.
If you believe in Allah and wish to worship Allah in the manner
which Allah has indicated thar He should be worshipped through his
Prophets, then you must find out what is in the Qurhn and in the Ha-
ditb, and follow the way of Muhammad, that is the living life transaction
of Islam. Right now the choice is yours.
ooooo
Each ofthe one hundred and twenry four thousand Prophets who have
been sent by Allah, may the blessings and peace of Allah be on all of
them, were sent for specific people, and at a specific time in the history
of mankind. Some were sent for only a few people, some we re sent for
a particular tribe, some were sent for a particular nadon, and only one
was sent for the whole world. Noah, for example, only had nineteen
followers at the rime of the great flood, even though he lived for nine
hundred and fifty years. Both Moses and Jesus were sent only for the
Tiibe of Israel, so only Allah knows what the Jews who are not Jews,
and the Christians who are not descended from the Tiibe of Israel, are
up to today. Only the Prophet Muhammad, may Allah bless him and
grant him peace, was sent with a guidance, a good news and a warning,
for all people and the jinn from the time the Qurhn was revealed to
him up undl the end of the world.
The times for all the Prophets who came before the time of the
Prophet Muhammad are now long over. The people for whom all the
Prophets who came before the Prophe t Muhammad were sent ar€ now
long dead. The time for following the way of the Prophet Muhammad is
now. The people for whom the Prophet Muhammad was sent have either
died during the last fourteen hundred years, or they are alive today, or
they will live at some stage between now and the end of the world.
The only way to follow the Prophe dc life pattern today is to follow
the way of the Prophet Muhammad, may the blessings and peace of
Allahbe onhim, andonhis family, andon hiscompanions, andallwho
follow him, because his way is the only Prophedc life pattern which
has survived intact up until today, and which will continue to survive
up undl the time immediately preceding the end of the world, when
Allah will rake the arwah, that is the spirit forms, of all the Muslims
who are alive at that time from this world, le aving only the people who
will live like animals undl the end of the world.
The Prophet Muhammad, maythe blessings andpeace ofAllah be on
him, is the first and the last of the Prophets. He was in existence when
Adam was still between water and clay. He is the last of the Prophets,
the seal of the Prophets, confirming by the Qurhn all the messages
of the Prophets before him, and thereby abrogating and completing
those messages.The Qrha contains all that the teachings ofthe earlier
Prophets contained, and more.
the Qurhn is the final edition of the A to Z of existence, and its
author, publisher and disributor is Allah, the Originator of all that
appears to exist, and the One towhom all that appears to exist returns.
Since the Prophet Muhammad was the embodim ent of the Qurhn, that
is the Qtrhn walking, he was the only complete and perfect man that
existence has ever known, may the blessings and pQace of Allah be on
him - and he cannot be associated with Allah, because Allah is One,
alone without any partner.
Allah was a hidden treasure, and He wished to make Himself
'When
known, so He created the Universe. there was only Allah, before
rime and space began, Allah took aportion of His light and said,'Be
Muhammad!'From rhis lighr of Muhammad all the source forms of
everything that was ever to manifest either in the Unseen, or in the
phenomenal world which is apprehended by the senses, were created.
The first source form to be created was the source form of the man
and Prophet, Muhammad, may the blessings and peace of Allah be
on him for ever.
Since that time all the source forms created from the light of Mu-
hammad by Allah have manifested, and continue to manifest, and will
continue to manifest until the end ofthe world, in the Unseen and in the
phenomenalworlds. Everythingis made from the lighr ofMuhammad.
The light of Muhammad is from the lighr of Allah. Only Allah exists.
Everything in the time and space continuum is an illusion, is not what it
appears to be. Do not curse the time and space continuum, for it is Allah.
Everywhere you look, there is the face of Allah. Everything is passing
Dajjal- the bingwho has no chthes 183
ofAllah. Allah is as He was before the creation

away except the face of
the Universe, and He continues to be. There is only Allah.
Say: He is Allah the One, Allah the Everlasting -
nothing is born from Him and He was not born from
anythingand there is nothinglike Him.
(Qur'an t S ura thl - I hh las - | 12. I - 4)
The reality of the Prophe ts, may the blessings and peace ofAllah be on
them all, is that the next Propher only came when the teaching of the
Prophet before him had been lost. All the teachings ofall the Prophets,
except for the teaching of the Prophet Muhammad, have been lost.
The Prophet Muhammad is the last ofthe Prophets before the end of
the world. Ifyou wish to follow the way of the Prophets you have no
choice bur to follow the way of Muhammad. fught now the choice
is yours and it is a very simple one to make, but a difficult one to pur
into practice.
The Prophet Muhammad saidthat atime wouldcomewhen to hold
to rhe living life ransaction of Islam would be like handling hot coals.
That time has come. The people who control the kafir system, that is the
Dajjal sysrem, are making it difficult to hold to the living life ransac-
tion of Islam. This is a test from Allah. The more Allah loves someone,
the more Allah tests them. No one was tested as much as the Prophet
Muhammad, may the blessings andpeace ofAllah be on him, because
no one has be en loved as much by Allah as the Prophet Muhammad.
The reality of the Prophets is that they were all from Allah, and
they all brought the same message, because the re is only One Allah to
know and affirm, and because the nature of existence, which derives
from Allah, has always been essentially the same. This means that there
is no competition between the Prophets because theyall affirmed One
and the same Reality, Allah. ln the same way there is no competition
be tween the awliya, because there is only Allah, and they know it with
direct seeing. The knowledge, the knower and the known are One.
The Muslims are the only ones who recognise this. This is why only
the Muslims accept all the Prophets, and make no distinction between
them, all one hundred and twenty-four thousand of rhem.
There is nowayroworship Allah, as Allah has indicated He should
be worshipped, except by following the way of Muhammad, may the
blessings and peace ofAllah be on him. Only by following the way of
184 Dajjal - tbe AntiChist
Muhammad will you be able to affirm the true nature ofexiste nce , and
understand it, and know your self - and ruly whoever knows their
selfknows their Lord. The whole Universe cannot contain Allah, but
the heart of the one who trusts in Allah contains Allah, and the way
to your heart is the way of Muhammad, may the blessings and peace
of Allah be on him.
ooooo
Either you are for the kafir system, that is the Dajjal system, or you are
against it. Ifyou are against it, then you are for the way of lslam. Ifyou
are not against the way of Islam - and you must find out what it really
is, because it certainly is not what the educational and media systems
depict it to be - then you are for the way oflslam. No one can take you
to lslam, and no one can take you away from Islam.
ooooo
Allah is in the expectation of His slave, and we are all slaves of Allah,
and deep down we all know that, because when Allah had created the
source forms from the light ofMuhammad, He said to all the arwah,
that is the spirir forms, of all the people who would ever come into
and go our ofexistence, 'Am I nor your Lord ?' - 'Alastu birabbikum ?'
and they all answered,'Yes, we bear witness.' - 'Bala shahidna.'This
question and this answer resonate in the heart of every human being.
Deep down in the heart, whoever is mumin remembers this - whilst
whoever is ka6r covers it up and pretends that it did not happen.
The only way to realise the full extent ofyour being a slave ofAllah
- and this means that you will not be a slave of anything or anyone or
any ide a which or who appe ars to be othe r than Allah - is to follow the
way of Muhammad, who was the perfect slave ofAllah. He, may Allah
bless him and grant him peace , was so pure that he cast no shadowwhen
he walked in rhe sunlight. \W'hen he laughed, light bounced offrhe
walls. His sweat smelled of musk. He was immersed in remembrance
of Allah in every moment. He was always in complete abasement be-
fore Allah. He was a comple te and perfect man, and therefore his way
is the best of ways. There is no better example of how to be a human
being than him.
Ask yourself now the questions which you will be asked later, after
your death.'W'ho do you worship? rtr7ho do you follow?'What is your
source of knowledge? !7'hat is your way of life? Right now the choice
is yours.
ooooo
It is not known for certain exacdy when Dajjal the individual is going
to appear. It is not known for certain exacdy when the Mahdi, the
rightly guided leader of the Muslims, who walks in che footsteps of
the Prophet Muhammad, may the blessings and peace of Allah be on
him, is going to appear.
It has been stated by some of the awliya of the present age that both
rhe Dajjal and rhe Mahdi are alive and on rhis earrh - which would
appear to indicate that the time when they finally meet cannot be all
rhat far away, which in turn would appear to indicate that the second
coming ofJesus, peace be on him, is also imminent - but only Allah
knows for certain when that time will be. They may appear in your life
time, they may not.
\(rhat we do know is that in the end there are only two basic ways
of living while you are he re on this earth. Either you follow the way of
Kufr, or you follow the way of Islam.
ooooo
From Abu Hurayra, may Allah be pleased with him:
The Prophet, may Allah bless him and grant him peace,
said: 'The Prophets are like brothers; they have different
mothers bur their life transaction is one. I am the closest of
all the people toJesus son of Mary, because there is no other
Prophe t between him and myself, He will come again, and
when you see him, you will recognize him. He is ofmedium
height andhis colouringis reddish-white. He will bewearing
rwo garmenrs, and his hair will look wet. He will break the
cross, kill the pigs, abolish the jizya and call the people to
Islam. During his time , Allah will end every religion and sect
other than Islam, and will destroy the Dajjal. Then peace and
security will prevail on earth, so that lions will graze with
camels, tigers wirh cartle, and wolves with sheep; children
will be able to play with snakes without coming to any harm.
Jesus will remain for forty years, then die, and the Muslims
will pray for him.' (Ir was related by Ibn Hanbal)
From An-Nuwas ibn Sam'an, may Allah be pleased with him:
One morning the Prophe t, may Allah bless him and grant
him peace, spoke about the Dajjal. Sometimes he described
him as insignificant, and sometimes he described him as
' so dangerous that we thought he was in the clump ofdate-

palms nearby.'\tr7'hen we went to him later on, he noticed
that fear in our faces, and asked, 'r$7hat is the matter with
'We
you?' said, 'O Messenger of Allah, this morning you
spoke of the Dajjal; sometimes you described him as in-
significant, and sometimes you described him as being so
dangerous that we thought he was in the clump of date-
palms nearby.'
The Prophet, may Allah bless him and grant him pe ace,
said,'I fear foryou in other matters besides the Dajjal. Ifhe
appears whilst I am amongyou, I will contend with him on
your behalf But if he appears while I am not amongyou,
then each man must contend with him on his own behalfi,
andAllahwill take care ofeveryMuslim onmybehalf The
Dajjal will be a young man, with short, curly hair, and one
eye foating. I would liken him to AbdaliUzzaibnQatan.
\Thoever amongst you lives to see him should recite tlre
opening ayat of Surat'al-Kahf. He will appear on the way
between Syria and Iraq, andwill create disasterleft and right.
O servants ofAllah, adhere to the Path of Tiuth.'
\7e said,'O MessengerofAllah, for rhe daywhichis like
ayear, will one dayt prayers be sufficient?'He said,'No,
you must make an estimate of the dme, and then observe
the prayers.'
W'e asked, 'O Messenger of Allah, how quickly will he
walk upon the earth?'He said,'Like a cloud driven by t}re
wind. He will come to the people and call them (to a false
religion), and theywill believe in him and respond to him.
He will issue a command to the sky, and it will rain; and
to the earth, and it will produce crops. After grazing on
these crops, rheir animals will rerurn with their udders
full of milk and their fanks stretched. Then he will come
to another people and will call them (to a false religion),
but they will reject his call. He will depart from them; they
will suffer famine and will possess nothing in t}re form of
wealth. Then he will pass through the wasteland and will
say, "Bring forth your treasures", and the tre asures will come
forth, like swarms ofbe es. Then he will call a man brimming
with youth; he will suike him with a sword and cut him in
two, then place the two pieces at the distance between an
archer and his target. Then he will call him, and the young
man will come running and laughing.
'At that point, Allah will send the Messiah, son ofMary,
and he will descend to the white minaret in the east ofDa-
mascus, wearing two garments dyed with saffron, placing
his hands on the wings of two angels. \7hen he lowers his
head, beads of perspiration will fall from it, and when he
raises his head, beads like pearls will scatter from it. Every
kafir who smells his fragrance will die, and his breath will
reach as far as he can see. He will search for the Dajjal until
he 6nds him at the gate ofludd (the biblical Lydda, now
known as Lod), where he will kill him.
'Then a people whom Allah has prorected will come to
Jesus son of Mary, and he will wipe their faces (i.e . wipe the
traces of hardship from their faces) and tell them of their
status in Paradise. At that time Allah will reveal toJesus: "I
have brought forth some ofMy servants whom no-one will
be able to fight. Take My servants safely to at-Tirr."
'Then Allah will send Gog and Magog, and they will
swarm down from every slope. The first ofthem will pass by
the Lake of Tiberias, and will drink some of its water; the
last of them will pass by it and say, "There used to be water
here".Jesus, the Prophet ofAllah, and his Companions will
be besieged until a bull's head will be dearer to them than
one hundred dinars are to you nowadays.
'ThenJesus and his Companions willpray to Allah, and
He will send insects who will bite the people of Gog and
Magogon their necks, so that in the morningtheywill all
perish as one. Then Jesus and his Companions will come
down and will not find any nook or cranny on earth which
is free from their putrid stench.Jesus and his Companions
will again pray to Allah, Who will send birds like rhe necks
ofcamels; theywill seize the bodies ofGogandMagogand
throw them wherever Allah wills. Then Allah will send rain
which no house or tent will be able to keep out, and the
earth will be cleansed, until it will look like a mirror. Then
the earth will be told to bring forth its fruit and restore its
blessing. On that day, a group ofpeople will be able to eat
from a single pomegranate and seek shelter under im skin
(i.e. the fruit will be so large). A milch-camel will give so
much milk that a whole parry will be able to drink from
it; a cow will give so much milk that a whole tribe will be
able to drink from it; and a milch-sheep will give so much
milk that a whole family will be able to drink from it. At
that dme, Allahwill send apleasantwindwhichwill soothe
them even under their armpits, and will take the soul of
every Muslim. Only the most wicked people will be left,
and they will fornicate like asses; then the Last Hour will
come upon them.' (It was related by Muslim)
From Ibn Mas'ud, may Allah be pleased with him:

The Prophet, may Allah bless him and granqhim peace,
said:'On the night of the Isra (the NightJourney),I met
my father Abraham, Moses andJesus, and they discussed
the Hour. The matter was referred first to Abraham, then
to Moses, and both said, "I have no knowledge of it." Then
it was referred toJesus, who said, "No-one knows about irs
timing except Allah; what my Lord told me was that the
Dajjal will appear, and when he sees me he will begin to
melt like le ad. Allah will destroy him when he see s me . The
Muslims will fight against rhe kafirun, and even the trees
and rockswill say,'O Muslim, there is aka6rhidingbehind
me - come and kill him !' Allah will destroy the kafirun, and
the people will return to their own lands. Then Gog and
Magogwill appear from all directions, earing and drinking
everything they find. The people will complain ro me, so
I will pray to Allah and He will destroy them, so that rhe
earth will be filled with their stench. Allah will send rain
which will wash rheir bodies into rhe sea. My Lord has told
me that when that happens, the Hour will be very close,
like a pregnant woman whose time is due, but her family
do not know exacdy whe n she will delive r."' (It was relate d
byAhmad ibn Hanbal)
ooooo
To conclude,Dajjal the individual will be the final embodiment of
all rhat denotes the way of kufr. The Mahdi will be the final human
e mbodiment of all that it is possible to follow in the way of Islam - for
only the Prophe t Muhammad was in a position to be all ofthe Q.ran

walking, may rhe blessings and peace ofAllah be on him.'When these
two opposites meet, everyone will have a choice - and whenJesus has
come again, and the final conflict has been resolved, then the choice
will be even clearer.
All this, however, lies in the future, and in the meantime everyone
has a choice, the same choice, between iman and kufr.
It is not possible to defer makingyour choice between the two alter-
natives until a later date, since once you know that you have a choice,
it must be made. fught now the choice is yours.
the Qurhn is crystal clear as to what will happen when the opposites
meet: Allah gives victory to the ones who uust in Allah, over the ones
who reject Allah. the Qurhn is crystal clear as to what will happen to
you after your death. Ifyou trusted in Allah and followed the way of His
Prophet Muhammad, then you will be for the Garden. Ifyou rejected
Allah and refused to followthewayofHis Prophet Muhammad, then
you will be for the Fire. For ever. fught now the choice is yours.
Once you know about the way of Muhammad, the living life transac-
don of Islam, no other life transaction is acceptable to Allah. Surely the
life ransaction with Allah is Islam. Right now the choice is yours.
ooooo
From 'LJmar, may Allah be pleased with him:
One day while we were sitting with the Messenger of Al-
lah, may the blessings and peace ofAllah be on him, there
appeared before us a man whose clothes were exceedingly
white and whose hair was exceedingly black; no signs of
journeyingwere ro be seen on him and none of us knew
him. He walked up and sat down by the Prophet, may the
blessings and peace ofAllah be upon him. Restinghis knees
against his and placing the palms ofhis hands on his thighs,
he said,'Oh Muhimmad, tell me about Islam.'
The Messenger ofAllah, may the blessings and peace of
Allah be on him, said,'Islam is to wimess that rhere is no god
onlyAllah and that Muhammad is the Messenger ofAllah;
to do the prayer; to pay the zakat; to fast in Ramadan; and to
go on pilgrimage to the House ifyou are able to do so.'
He said,'You have spoken ruly.'And we were amazed

at him asking him and saying that he had spoken truly. He
said,'Then tell me about Iman.'
He said, 'It is to believe in Allah, His Angels, His Books,
His Messengers, and the Last Day, and to believe in the
Decree, the good of it and the evil of it.'
He said, 'You have spoken uuly' He said,'Then tell me
about Ihsan.'
He said,'It is to worship Allah as though you see Him,
and though you do not see Him, yet truly He sees you.'
He said,'Then tell me about the Hour.'
He said,'The one questioned about it knows no more
than the questioner.'
He said,'Then tell me about its signs.'
He said, 'That the slave girl will give birth to her mistress;
and that you will see the barefooted, naked, destitute herds-
men competing in constructing tall buildings.'
Then he went, and I stayed for a time. Then he said, 'Oh,
'Umar, do you know who the questioner was ?'
I said,'Allah and His Messenger know best.'
He said, 'It was Gabriel, who came to teach you your
deen.' (It was related by Muslim)
From Abu AbdullahJabir the son of hbdullah al-Ansari, may Allah

be pleased with them both:
A man asked the Messenger of Allah, may the blessings

and peace ofAllah be on him,'Do you rhink rhar if I do
the obligatoryprayers, fast in Ramadan, treat as permitted
that which is permirted and trear as forbidden that which
is forbidden, and do nothingmore than that, I shall enter
the Garden?'
He said, 'Yes.' (It was related by Muslim)
Yahya related to me from Malik that he heard that the
Messenger of Allah, may Allah bless him and grant him
peace, said, '[ have left two matters with you. As long as
you hold to them, you will not go the wrongway. They are
the Book ofAllah and the Sunnah of His Propher.' (It was
related by Malik bin Anas)
ooooo
You are on a journey. Your passage through this world is only a brief
part ofthat journey,like aperson who enters a room through one door,
crosses it, and goes out tfuough another door; or like a rider who comes
Eo a tree, rests under it for a moment or two, and then continues on
his or her journey.
Allah says in the Qurbn rhatpeople will be asked how long their
lifetime was in this world, and they will reply that it was only a short
time, maybe a day or half a day.
be on him, said that you should be children of the next world, not
of this world, because this world is leaving you and the next world is
approachingyou. He also said,'Love whom you will, theywill surely
die. Do what you will, you will be judged accordingly.'
fught now the choice is yours.
Follow your he art. Do what you can. You will be drawn to what you
love. You will be repulse d by what you hate . You will do what you have
to do. Do not deny your heart. Nobody can make you what you're never
meant to be. Nothingbut this moment knows the moments thatwill be.
And as what remains of your life time unfolds, moment by momcnt,
hour by hour, day by day, and as all the changes come and go, one after
another, each so unexpected in the future, each so immediate in the
present, each so unreal in the past, then do not forget, but remember,
and when you forget, remember:
You are on journey. Tiuly everything comes from Allah and

a
rerurns to Allah, willingly or unwillingly, via the Garden or
via rhe Fire, including you. fught now the choice is yours.
W'ake up. Time is passing. You are on a journey. The journey
is to Allah.
Attafl
f,,t''
*
a;
E
$
f t Ed,ia*'
4 L"r1,::l -
I
'l
i:. I
.i
= i,ri,
E i-tu iFal*
n€l
*
;i:i.,:
The Kahba, Makka

'When
everyone is standing before Allah
On the Last Day
Allah will say
'\il(rho is rhe King now?'
Say: 'This is my way - I call to Allah with clear

understanding, I andwhoever follows me, and
glory be to Allah, and I am not one ofthe idol
worshippers.'
(Qur'ant Surab Yusuf - 12.lo8)
'Who
could say anything better than someone
who summons toAllah and acts righdyand says,
'I am one of the Muslims'?
(Qor'art Surah Fussilat - 41.32)
There is no god onlyAllah

Muhammad is the messenger ofAllah
The Prophet Muhammad said, may the blessings and peace
ofAllah be on him, that knowledge is the lost properry of the
mumin, who may pick it up wherever he or she finds it.
Nothing is what it seems
This book is for all those who are not satisfied

with the official version, and who want the red thing.
There is no real thing, only the Real, Allah.
Atto[L
I
t
f
Glossary
of
Arabic Terms
adab : inner courtesy coming out as graciousness in right action.
adhan : the call to prayer.
ahlu'l-dhimma : non-muslims living in Muslim territory and under the
protection ofMuslim rule byvirrue of the fact that theyhave agreed
to pay the jizya tax.
akhira : what is on the other side of death; the world after this world
in the realm of the Unseen.
Alastu bi Rabbikum ? :'Am I not your Lord ?' The question which Allah
asked all the arwah when theywere first given form. They all answered,
'Yes, we bear wimessJ includingyou.
Allah : the Lord of all the'Worlds andwhat is in rhem, includingyou.
Allah has ninety-nine Names all of which are from and within rhe
One, Allah. Allah, the supreme and mighty Name, indicates rhe One,
the Existent, the Creator, the W'orshipped, the Lord of the Universe.
Allah is the First without beginning and the Last wirhout end. He is
the Outwardly Manifest and the lnwardly Hidden. There is no exisrenr
except Him and there is only Him in existence.
al-hamdulillahi wa shukrulillah : Praise to Allah and thanks to
Allah.
'alim : a Muslim who has sound knowledge of the Qr'an and rhe
Hadith, and accordingly of the Shari'ah and rhe Sunnah, and who puts
what he knows into action.
amir : one who commands and makes the final decision; the source
of authority in any given situation. \J7hen and wherever there is a
group of Muslims it is the Sunnah to choose an Amir from amongst
rhemselves.
aql : intellect, the faculty of reason. The noun derives from the verb
which means 'to hobble a camel'.
arwah : the plural of ruh; spirits.
awliya : the plural ofwali; the friends ofAllah, and those who have the
greatest knowledge ofAllah, which is marifa.
ayah : a phrase structure of the Qr'an, and also a sign, both in the
linguistic and semiotic sense. There are ayat in the self and on the
horizon.
ayat : the plural of ayah; signs.
baraka : blessing. A subtle energy which fows through everything, in
some places more than others, most of all in the human being. Purity
permits its fow, for it is purity itselfi, which is light. Densiry ofperception
blocks ir. Since it is light, baraka is inrimately connected with the ruh.
barzakh : an interspace between two realities which both separates and
yet links them; commonly used to describe the interspace betwe en the
dunya and the akhira, which begins when death takes place, when rhe
ruh leaves the body - and ends when the Last Day arrives, whe n the ruh
and the body are reunited again; also use d to describe the realm of the
arwah in the Unse en, which is the abode ofthe ruh prior to its entering
rhe unborn foetus in the womb after about sixteen weeks of pregnancy.
bayt al-mal : house ofwealth; the treasury of the Muslims whe re income
I
from zakat and other sources is gathered for redistribudon.
i
Dajjal : the uldmate embodiment ofkufr, manifestingas an individual,

I
as a social and cultural phenomenon, and as an unseen force ; sometimes

called the AntiChrist, the Dajjal is the false Messiah whose appearance
marks the imminent end of the world, the andthesis ofJesus. The sci-
ence of recognising Dajjal is very intricate and carefully delineated. The
manifestation will appear both as a person, and as a certain historical
situation, and as a series of cosmic phenomena. The Dajjal will affect
the masses and cause chaos.
Dar al-Harb : the abode of confict, wherever the deen of Kufr is
esrablished.
Dar al-Islam : the abode of peace, wherever the deen of Islam is
established.
deen : tJ.re life transaction, the wayyou live and behave towards Allah.
k is submission and obedience to a particular system of rules and
practices. Literally it means the debt or exchange situation between
Ewo parties, in this usage the Creator and the created, or as some say
Glossary 197
between the conditioned and the uncondidoned, rhe limited and the
limitless, or the many and the One. Allah
says in the
Qrhn rhat surely
the deen with Allah is Islam.
dhikr : remembrance and invocarion ofAllah. Allworship ofAllah is
dhilr. Its foundation is declaring the Uniry ofAllah, prostrating before
Allah, fasting, giving to the needy, and doing rhe hajj, the pilgrimage
to Makka. Recitation of the Qr'an is its heart, and invocation of the
Single Name, Allah, is irs end.
dinar : a28 caratgold coin weighing approximately 4.25 grams.
dirham : a pure silver coin weighing approximately 3 grams.
du'a : makingsupplication to Allah.
dunya : the world as it is imagined, inwardly and outwardly. It has been
compared to bunch ofgrapes which appears to be in reach bur which,
a
when you stretch out for it, disappears.
fard : what is obligatory in rhe Shari'ah. This is divided inro fard'ayn,
which is what is obligatory on every adult Muslim; and fard kifaya,
which iswhat is obligatory on at least one ofthe adults in anyparticular
Muslim community.
fasiqun : those who split and divide, either their selves inwardly, or
existence outwardly.
6qh : the formal study ofknowledge, especially the practice of lslam.
It is the science of the application of Shari'ah.
fitra : the first nature, the natural, primal condition of mankind
in harmony with nature, with the self inwardly, and with exisrence
outwardly.
fuqaha : the scholars of fiqh, who by virtue of their knowle dge can give
an authoritative legal opinion or judgement which is firmly based on
what is in the Qr'an and the Hadith and which is in accordance with
the Sharihh and the Sunnah.
furgan : the faculry ofbe ing able to discriminate between what is halal
and what is haram, between what is valuable and whar is worthless,
between what is fruidul andwhat is unfruitful, between what is good
and what is bad, both for your self and for others. One of the names
of the Qr'an is Al-Furqan. To embody the Sunnah and follow the
Shari'ah is furqan.
angel Gabriel who was the me ans by which the Qr'an was
Jibril : the
revealed to the Prophet Muhammad, may the blessings and peace of
Allah be on him.
gh"yb: the Unseen.
ghusl : washing the enrire body with water in accordance with the
Sunnah of the Prophet Muhammad, may the blessings and peace of
Allah be on him. It is necessary to have a ghusl on embracing Islam,
after sexual intercourse or seminal emission, at the end of menstrua-
tion, and after child birth - and before being buried when your body
is washed for you. It is necessary to be in ghusl and in wudu be fore you
do the salat or hold a copy of the Qr'an. Ghusl is a purification both
inwardly and outwardly.
hadith : the written record ofwhat the Prophet Muhammad said or
did, may the blessings and peace of Allah be on him, preservcd intact
from source, through a reliable chain of human transmission, person
to Person.
hadith qudsi : the written record of those words ofAllah on the tongue
of the Prophet Muhammad, may the blessings and peace ofAllah be on
him, which are nor a part of the Revelation of the Qr'an, preserved
intact from source, through a reliable chain of human transmission,
Person to Person.
hajj : rhe greater pilgrimage ro rhe Ka ba, the House ofAllah in Makka,
and the performance of the rites of pilgrimage in the protected area
which surrounds the Ka ba. The hajj begins on the 8th of Dhu'l-Hijja,
the velfth lunar month ofthe Muslim calendar. The hajj is one ofthe
pillars of Islam, and is a purification outwardly and inwardly.
hajrat al-aswad : the Black Srone, a sEone, which some say fell from
he aven, set into one corner of the Ka'ba in Makka by the Prophet Ibra-
him, peace be on him, which rhe pilgrims in imitation of the Prophet
Muhammad, may the blessings and peace ofAllah be on him, kiss, so
unifying all the Muslims throughout the ages in one place.
halal : what is permitted by the Shari'ah.
haram : what is forbidden by the Shari'ah. Also Haram: a protecred
area. There are two protecte d areas, known as the Harrunayn, in which
certain behaviour is forbidden and other behaviour necessary. These
are the areas around the Ka ba in Makka and around the Prophet's
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Glossary 199
Mosque in Madina, in which is his comb, may the blessings and peace
of Allah be on him.
hijra : to emigrate in the way of Allah to a place where it is possible to
follow the way of Muhammad, may the blessings and pe ace ofAllah be
on him, and esrablish the deen of Islam as a social realiry. Islam rakes
its dadngfrom the first Hijraofthe ProphetMuhammad, from Makka
roMadina, in622AD.
hudud : the limits; rhe boundary limirs which separare what is halal
from what is haram, as defined by Allah.
'id : a festival. There are two main festivals ofrhe Muslim year, on rhe
first day ofwhich'id prayers are prayed.
'Id al-Adha : a four day festival at the dme of the hajj. The 'id of the
(grearer) Sacrifice, it starts on the 1Oth day ofDhu'l-Hi11ah, the day tlat
the pilgrims sacrifice their animals, remembering the sacrifice which
the Prophet lbrahim, on him be peace, was prepared ro make, and the
sacrifice which he made insread.
'Id al-Fitr : a three day festival after the month of fasting, Ramadan.
idhn : permission or authority, either to teach, or co 6ghr jihad in the
way ofAllah. Idhn is from Allah and His Messenger, may the blessings
and peace ofAllah be on him.
ihsan : the inward state ofthe mumin who is consEandy aware ofbe ing
in the Presence ofAllah, and who acts accordingly. Ihsan is ro worship
Allah as though you see Him, knowing that although you do not see
Him, He sees you.
ijtihad : exercisingpersonal judgement; the faculty ofdeciding rhe best
course of action in a situation, which is not expressly referred to in the
Qrhn and the Hadith, and then choosing a course of action which is
close to the Sunnah and in accord with the Shari ah. Very useful when
dealing with technology.
imam : the one who leads the communal prayers. ln the first Muslim
community of Madina al-Munawarra, the Amir was the Imam.
iman : trust in Allah and acceptance of His Messenger, may the bless-
ings and peace ofAllah be on him. Iman grows in the heart of rhe one
who follows the way of Islam. Iman is to believe in Allah; His Angels;
His Books; His Messengers; the Last Day and the Fire and the Garden;
and the Decree ofwhat is good andwhat is evil. Thus iman is the inner
knowledge and certainty in the heart which gives you aqwa and tawba
and the yearning to know more.
inshAllah : if Allah is willing; if Allah wants ir.
Islam : the Prophetic guidance brought by the Prophet Muhammad,
may rhe blessings and peace of Allah be on him, for this age for the
people and jinn who desire Peace in rhis world, the Garden in the
nexr world, and knowledge and worship of Allah in both worlds. The
five pillars of Islam are the affirmation of the shahada; doing the salat;
fasdng Ramadan; paying the zakat; and doing the hajj ifyou are able.
The peak of Islam is jihad. A person enters Islam by srying the shahada
in front of at least two witnesses, and having a ghusl either direcdy
before or after this.
isnad : the record, either memorised or re corded in writing, of the
names of the people who form the chain ofhuman transmission, person
ro person, by means ofwhich a hadith is preserved - and accordingly
these people themselves. One of the sciences of the Muslims which
was developed after the Prophet Muhammad's death, mayAllah bless
him and grant him peace, is the science of assessing the authenticity of
a hadith by assessing the reliabiliry of irs isnad.
'isra' : the NightJourney of the Prophet Muhammad, may the bless-

ings and peace ofAllah be on him, from Makka toJerusalem and then
through the realms of the seven heavens beyond the limit of forms,
the sidrat al-muntaha, to within a bow-span's length or nearer to the
Presence of the Real.
Israfil : the angel who will blow the Tiumpet which heralds the Lasr
D"y.
lzrail: the angel who takes the ruh from the body at t}re moment of
death.
Jabarut : dre source world, rhe world ofdivine light and power. Shaykh
Abd'al-Qadir al-Murabir writes, 'The kingdom of power. This is the
kingdom of lighm. Shaykh al-Akbar notes: "\7'irh Abu Talib it is the
world of Immensiry.'With us it is rhe middle world." By this he indi-
cates that the mulk is opposire the jabarut and it is precisely the realm
of lighm, the Divine Presence rhat creares the splir between the rwo
worlds on which creational reality is based. That means that Light is
Glossary 201
the barzakh, the inter-space between the visible and the invisible. In
reality existence is one, the three kingdoms are one kingdom with one
Lord. It is by the setring up of the limirs and rhe barriers and the dif-
ferences that the universal metagalactic existence is able to come into
being. That which sets up barriers, and is the barriers, is none other
than the One Reality in its sublime perfecdon unrelate d to any form.
The barriers are not realities in rhemselves yer without them nothing
would be defined and no-one could define them.' (Quranlc Thwhid.
Diwan Press. 1981).
jahiliyya : the time of arrogance and ignorance which precedes rhe
time when the way of Islam is established as a social reality. Anyone
who does not have wisdom suffers from jahiliyya.
Jalal : Allah's Attribute of Majesty.
Jamal : Allah's Attribure of Beauty.
Jibril : the angel Gabriel, peace be on him.
jihad : the fight in the way ofAllah against kufr. lnwardly, the greater
jihad is the 6ght against the kufr in your own hearr. Until your heart
is purified, you are your own worst enemy. Outwardly, the lesser jihad
is the fight against the kafir who attempts to subvert or desrroy the
practice of Islam.
Jinnah : the Garden, the final desdnation and resdngplace of the Mus-
lims in the akhira, once the DayofReckoningis past.Jinnah is accurately
described in great detail in rhe Qr'an and in rhe Hadith.
jinn : be ings made fire who live in the (Jnse en. Some jinn
of smokele ss
are mumin, some are kafir, some are the followers of shaytan, and we
seek refuge in Allah from the accursed shaytan.
jizya z the annual ax paid by all adult males of the ahlu'l-dhimma, who
are guaranteed the protection of the Muslims in return.
Ka'ba : rhe House ofAllah, in Makka, originally built by the Prophet

Ibrahim, peace be on him, and rebuilt with the help of the Prophet
Muhammad, may the blessings and peace of Allah be on him. The
Ka'ba is rhe focal poinr which all Muslims face when doing the salat.
This does not mean that Allah lives inside the Ka'ba, nor does it mean
rhar t}re Muslims worship the Ka'ba. It is Allah whom the Muslims
worship, and Allah is not contained or confined in any form or place
or time or concePt.
kafir : the one who denies the Existence of Allah and who rejects His
Prophets and Messengers, and who accordingly has no peace or trust
in rhis life, and aplace in the Fire in the next life. Shaykh hbd'al-Qadir
al-Murabit writes, 'Kufr means to cover up reality: ka6r is one who does
so. The kafir is the opposite of the mu'min. The point is that everyone
knows 'how it is' - only it suits some people to deny it and pretend it is
otherwise, to behaveas ifwe were going to be here for ever. This is called
kufr. The condition of the kafir is therefore one of neurosis, because of
his inner knowing. He 'bites his hand in rage'butwill not give in to his
inevitable oncomingdeath! (Quranic Thwbid. Diwan Press. 1981).
ka6run : the plural ofka6r. The disbelievers.
khalif : one who stands in for someone else, in this case, the leader of
the Muslim community. In the first Muslim community of Madina
al-Munawarra, the Khalifwas the Amir was the Imam.
kharai : taxes imposed on revenue from land or the work of slaves.
khulafa ar-rashidun : the rightly guided Khalifs, Abu Bakr, 'IJmar,

'Uthman and'Ali, may Allah be pleased with them.
kitab : a book.
kufr : to cover up reality, to deny Allah, to reject His Messengers.
kutub : the plural ofkitab; books, often meaningthe Books revealed

by Allah to His Messengers.
lubb : a core. This term is used in the Qr'an to indicate people who
have great understanding in the core of their being, the heart. Those
who have lubb are capable ofworshippingAllahwithdeep knowledge
and attaining ma'rifa.
Madina al-Munawarra : the city to which rhe Prophet Muhammad
made Hijra, may the blessings and peace ofAllah be on him, and where
the revelation of the Qran was completed. The 6rst Muslim com-
munity was established in Madina al-Munawarra, and Allah says in the
Qr'an that this is the best community ever raised up from amongst
mankind. Their hearrs and actions were illuminated and enlightened,
may Allah be pleased with all of them, by Allah and His Messenger;
and Madina al-Munawarra is still illuminated by the presence of the
arwah of those of them who are buried there, especially the Prophet
Muhammad, may the blessings and peace of Allah be on him.
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Glossary 203
Mahdi : one who is rightly guided. The Prophet Muhammad, may

the blessings and peace of Allah be on him, said that there would be
a mahdi every hundre d years who would revive the de e n of Islam, and
that the last of them would be the Mahdi who would fight the Dajjal
until the ProphetJesus, peace be on him, returned to this world and
killed rhe Dajjal.
Makka : rhe ciry in which the Ka ba srands, and in which rhe Prophet
Muhammad was born, may Allah bless him and grant him peace, and
where the revelation of the Qr'an commenced.
makruh : disapproved ofwithout being forbidden.
mala'ika : the angels, who are made oflight and glorify Allah unceas-
ingly. They are neither male nor female. They do not need food or drink.
They are incapable ofwrong action and disobeying Allah and they do
whatAllah commands them to do. Everyone has two recordingangels
continually with them who write down their actions and none of this
escapes the knowledge ofAllah.
Malakut : the angelic world, the kingdom of (Jnseen forms. Shaykh

Abd'al-Qadir al-Murabir writes, 'This is both the kingdom of rhe
source-forms ofthe creational realities, crystals, atoms, organisms, and
the kingdom of the spiritual realities, the Lote-tree, the Balance, the
Throne and so on. It is the realm ofvision as the mulk is the realm of
event. As the characteristic of the mulk is 6xity or apparent 6xiry so
rhe characterisric ofthe malakut is f ux and uansformation or apparent
fux. In fact one could say that the realiry of the two worlds is opposite
thaq for indeed the solid forms are all in change, while the visions are
all unfolding the fixed primal patterns on which all the visible world is
based.' (Qurhnic Thwhid. Diwan Press. l98l).
mannu'a : what is prohibited in acts ofworship in the Shari'ah.

ma'rifa : gnosis, the highest knowledge of Allah possible to man or
woman. It is ro directly witness the Light of the Names and Attributes
of Allah manifested in the heart. Shaykh'Abd'al-Qadir al-Murabit
writes, 'Gnosis, the central knowle dge , for it is knowledge of the self, is
a proof to the one who knows it and this is its glory and its supremacy
over all others. By it its possessor knows the universe, how it is set up
and its underlyinglaws in their action, their qualities and their essences.
His knowledge of the I-Jniverse is his own self knowledge, while his
knowledge ofhis own selfis directperception ofhis own original real-
ity, the adamic identity. Everythinghe has comes from Allah. He never
sees anything but he sees Allah in it, before it, after it. There is only
Allah in his eyes as there is onlyAllah in his hearr.' (Qurhnic Thwhid.
Diwan Press. l98l).
ma'sha'Allah : it is the will of Allah; it is what Allah wants.
Masih ad-Dajjal : the false Messiah, the AntiChrist, the Dajjal.
Masih ibn Maryam : the Messiah, son of Mary -Jesus Christ, peace
be on him.
Mikail : the angel in charge of the Garden.

mizan : balance, in life, inwardly and outwardly. Mizan is also used to
indicate the means by which actions and intentions will be measured
on rhe Last Day. Shaykh Abd'al-Qrdir al-Murabit writes,'AI-Mizan.
Its meaning is the justice and harmony of dl creation and rherefore
of time/space and therefore of us and events. It is the meaning of the
Garden and the Fire, of the balance between the matrices, it is what
was called in the ancient Tao-form of Islam in China, yinlyang. It is
the se cre t of the contrary Names. It is what we are born and die on, and
which turns our acts and intentions inro realities to be weighed on the
Day of the Balance.' (Qrrh"lt Thwhid. Diwan Press. 1981).
mudd : a measure of volume, one both hands, cupped full, a double
handed scoop.
mufsida : what invalidates acts ofworship in the Shari'ah.
mufsidun : the mischief make rs. Those who say they ar€ putting eve ry-
thing right, when in fact they are only creating disorder.
muhsin : the Muslim who has ihsan, andwho accordinglyonlygives
reality to the Real, Allah. Only the muhsin reallyknows what Thwhid
is. Awali ofAllah, Shaykh Abd al-Qadir al-Murabit, once said,'The dif-
ference berween the kafir and the muslim isvasr. The difference berween
the muslim and rhe mumin is greater still. The diflerence between the
mumin and the muhsin is immeasurablei not onlyin inward state, but
also in outward action.
Mulk : the phenome nal world, the universe. Shaykh Abd'al-Qadir al-
Murabit writes,'The visible realm. The mulk is what is experienced in
rhe sensory (hiss) and in illusion (wahm). Of its nature mulk is both
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Glossary 205
solid, sensory and pure-space, illusory. This is now confirmed by kafir

science. The amazing interlocking substantiality of Mulk veils most
people from the meaning-realm onto which it opens the intellect, thus
it is designated kingdom for it is a realm of reality, seemingly complete
in itself. It is not re al, but it is made \7ITH THE REAL, in the language
of Qr'an. Thus to understand it we must penetrate its imprisoning
solidity.' (Qur'anic Thwh id. Diwan Press. 1 98 I ).
mumin : the Muslim who has iman, who trusts in Allah and accepts
His Messenger, may the blessings and peace of Allah be on him, and
for whom the next world is more real than this world. The mumin
longs for the Garden so much, that this world seems like the Fire by
comparison.
murninun : the plural of mumin; the believers.
munafiqun : the hypocrites. Thosepe ople who outwardly profe ss Islam
on the tongue, but who inwardly reject Allah and His Messenger, may
the blessings and peace of Allah be on him, and who side with the
kafirun against the muminun. The deepest part of the Fire is reserved
for the munafiqun.
MunkarandNakir: the two angels who question the ruh in the grave
afte r the dead body has be en burie d, asking, 'Who is your Lord ?'; ' W'ho
is your Prophet?'; '\What is your Book?'; '\Vhat
was your Deen?'The
kafir will be confused. The mumin will have the best reply.
mushrikun : the idol worshippers, tlose who commit shirk.
'Way
muslim : one who follows the of Islam, doingwhat is obligatory
and avoiding what is forbidden in the Shari'ah, keeping within the
hudud ofAllah, and embodying as much of the Sunnah as he or she is
able, through study of the Qr an and rhe Hadith followe d by action.
A Muslim is, by definition, one who is safe and sound, at peace in this
world, and guaranteed the Garden in the next world.
mustahab : what is recommended, but not obligatory, in acts ofwor-
ship in the Shari'ah.
mutafafifin : the cheaters; those who give short measure and demand
more than a fair price.
nabi : a Prophet; man rightly guided by Allah and sent by Allah to
a
guide others. Altogether there have been one hundred and twenty-four
thousand Prophets in the history of mankind. The last Prophet before

the end of the world, the Seal of the Prophets, is the Prophet Muham-
mad, may the blessings and peace of Allah be on him.
'$7hen
nafs : the illusory experiencing self; you you think you are .
as the
nafs is impure, it is an illusory solidification of evenr obscuring a light,
rhe ruh. \7hen it has been completely purified, the nafs is ruh.
Nar : the Fire ofJahannam, the final destination andplace oftorment of
the kafirun and the munafiqun in the akhira, once the Day of Reckon-
ing is past. Some of those Muslims who neglected what is fard in the
Shari'ah and who did grave wrong acrion without making tawba will
spend some time in the Fire before beingallowed to enter the Garden,
depending on the Forgiveness of Allah - \7'ho forgives every wrong
action except shirk if He wishes. Nar is accurately described in great
derail in the Qr'an and in the Hadith.
nawafil : what is voluntary in acts of worship in the Sharihh.
Nur : Light. Allah says in the Qr'an that Allah is the Light of the
heavens and the earth.
Nuri Muhammad : the ruhani Light ofMuhammad, may the blessings

and peace of Allah be on him.
qadr : rhe Decre e ofAllah, which determines every sub-atomic particle
in existence, and accordinglywhatever appears to be in existence. One of
Allaht Names is Al-Qadir, the Powe rful, the One rtr7ho does whatever
Hewants. Again andagain the Qr an reminds us thatAllahhaspower
over everything and that Allah does what He wants.
qabr : the grave, experienced as a place ofpeace and light and space by
the ruh of the mumin, who sees his or her place in the Garden in the
morning and in the evening; and experienced as a place of torment and
darkness and no space by the ruh of the kafir, who sees his or herplace
in the Fire in the morningand in the evening. After death there is ape-
riod ofwaiting in the grave for the ruh until the Last Day arrives, when
everyone will be brought back to life, assembled together, and sent to
the Garden or to the Fire. So do not have your body cremated.
qibla : direction. Everyone has a direction in life. The direction which
the Muslims face when they do the prayer is towards the Ka'ba in
Makka. This direction iswhat disdnguishes the Muslims from everyone
who have every direction except the qibla.
else,
Glossary 207
Qr'an : rhe 'Recitation', the last Revelation from Allah to mankind

and the jinn before the end of the world, revealed to the Propher Mu-
hammad, mayAllah bless him and grant him peace, through the angel
Jibril, over a period of twenty-three years, the first rhirreen of which
were spent in Makka and the last ten ofwhich were spenr in Madina.
The Qr'an amends, encompasses, expands, surpasses and abrogates all
the earlier reyeladons reyealed to the earlier Messengers, peace be on
all of them. The Qr'an is by far the greatest of all the miracles given
to the Prophet Muhammad by Allah, for he was illirerate and could
neither re ad nor write. The Qrhn is the uncre ate d word ofAllah. The
Qr'an still exists today exactly as it was originally revealed, wirhout
any alteration or change or addition or deledon.'W'hoever recires the
Qrhn with courtesy and sincerity receives knowledge and wisdom,
for it is the well ofwisdom in this age.
qutb: the Pole or axis of the Universe, the greatest livingwali at any
given point in time. Shaykh 'Abd'al-Qadir al-Murabir writes, 'This
term is only understood by the one who has attained to it. An ap-
proximation would be to say that in him gnosis is complete inwardly
so that outwardly his gnosis radiarcs as a sun over all the other gnostics.
The proofs of the qutb are these : rhat he is surrounded by a circle of
gnosdcs as a King is visibly recognisable by his Court, that the deen of
Islam revives around him bringing life to the people, and thirdly that
he names his successor before his death.' (Tlte Meaning ofMan. Diwan
Press.1977).
Ramadan : one of the pillars of Islam. It is the ninth lunar month of
the Muslim calendar duringwhich all adult Muslims who are in good
health fast from dawn to sunser each day. During the first rhird of the
fast you taste Allaht Mercy; during the second third of the fasr you
taste Allaht Forgiveness; and during the last third of the fasr you raste
freedom from the Fire. The Qr'an was first revealed in the monrh of
Ramadan during the Night of Power, which is one of the nights in the
lasr third of Ramadan. The fast of Ramadan is a purification ourwardly
and inwardly.
rasul : a Messenger, a Prophet who has been given a revealed Book by
Allah. Every Messenger was a Prophet, but not every Prophet was a
Messenger.
ruh : the spirit, formed of pure light, the Light ofAllah.

2oB Dajjal - the AntiChrist
ruhani : pertaining to the ruh.
rusul : the plural of rasul; the Messengers.
sa' : hour; usually used to denote the Hour, that is the time when the
world ends, and the yawm al-akhira begins.
saa : a measure of volume, equal to four mudds.
sadaqa : giving to the needy, in any form, including sharing wisdom,

giving a helping hand, giving away clothing, food and money. Sadaqa is
given voluntarily and willingly seeking only the pleasure ofAllah.
sahih : healthy and sound with no defects.
salat : one of the pillars of Islam. It is the praye r which consiss of 6xed
sets ofstandings, bowings, prostrations and sittings in worship to Al-
lah. There are five prayers which are obligatory: subh which is done
be tween dawn and sunrise ; dhurwhich is done between mid-day and
mid-afternoon; 'asr which is done between mid-afternoon and sunser;
maghrib which is done immediarely after sunser; and 'isha which is
done be tween once it is dark and mid-nighr. The Muslim day begins at
maghrib. It is necessary to be in ghusl and in wudu before you do the
salat. Salat is a purification ourwardly and inwardly.
salih : a developed man; by definition, one who is in the right place at

the right time.
sayyedina : 'our master', a term of respect.
shahada : one of the pillars oflslam. ft is to witness: 'La ilaha ilAllah,
Muhammad ar-rasulu'llahi that is, that: 'There is no god only Allah,
Muhammad is the Messenger of Allah,'may the blessings and peace
of Allah be on him. The shahada is the gareway to Islam in this world
and the gateway to Jinnah in the next world. It is easy ro say, bur to
act on it is a vast undertaking which has far-reaching consequences,
both in inward awareness and in outward acdon, both in this world and
in the next world. Affirming the shahada is a purification ourwardly
and inwardly.
shahid : a witness, a martyr in the way ofAllah.
Shari'ah : a road; the
'$Vay
of Islam, the 'Way of Muhammad, may
the blessings and peace of Allah be on him, rhe road which leads ro
knowledgeofAllah and the Garden. Shaykh Abdal-Qadir al-Murabir
writes, 'It is the behaviour modality of a people based on the revelation
3-
Glossary 209
of their Prophet. The last sharith in history has proved ro be thar of

Islam. Its social modality abrogates all previous shara i e.g. Navaho,
Judaic, Vedic, Buddhic, etc. These shara'i however, conrinue until rhe
arrival and confrontation takes place in that culture with the 6nal and
thus superior shari'ah - Islam. It is, being the lasL therefore the easiesr
to follow, for it is applicable to the whole human race wherever they
ard (Qurhnic Thwhid. Diwan Press. l98l).
Shara'i : the plural of shari'ah; roads.
shaykh : an old man - an'alim who has knowledge of Allah and His
Messenger, mayAllah bless him and grant him peace, and His deen -
the one who guides you from knowledge ofyour self to knowledge of
your Lord.
shaytan devil, particularly rhe Devil, Iblis (Satan), may Allah curse
:a
him, who is one of the jinn who was and is too proud ro obey Allah,
and who encourages everyone else to be likewise. Shayran is parr of
the creation of Allah, and we seek refuge in Allah from the evil that
He has created.
shirk : to associate anything or anyone as a partner wirh Allah, rhat is,
to worship what is other than Allah, including your sel6 your country,
your universe and anything it connins. Shirk is the opposite ofTawhid.
Allah says in the Qr'an that He will forgive any wrong action except
shirk. Shaykh Abd'al-Qadir al-Murabir writes,'Idol-worship means
giving delineation to the Real. Encasing it in an objecL a concept, a
ritual, or a myth. This is called shirk, or association. Avoidance ofshirk
is the most radical element in the approach to understandingexistence
in Islam. It soars free of these deep social restrictions and so posits such
a profoundly revolutionary approach to existence that it constitutes -
and has done for fourteen hundred years - the most radical rejection
of the polidcal version of idolary, statism. It is very difficult for pro-
grammed literates in this society to cut through to the clear tenets of
Islam, for theJudaic and Christian perversions stand so strongly in the
way either as, rightly, anaEhema, or else as ideals. The whole approach
to understanding reality has a quite different t€xture than that known
and defined in European languages, thus a deep insight into the struc-
ture of the Arabic language itself would prove a better introduction to
the metaphysic than a philosophical statement. The uncompromising
tawhid that is affirmed does not add on any sort of 'god-concept: Nor
does it posit an infra-god, a grund-god, even an over-god. Christian
philosophers were so frightened by this position that when they met
it, to stop people discovering the fantasy element in their rinitarian
mythology they decided to identify it with pantheism in the hope of
discrediting it. That they succeeded in this deception is an indication
ofhow far the whole viewpoint has beenkept out ofreach ofthe literate
savage society. Let it suffice here to indicate that there is no'problem'
about the nature ofAllah. Nor do we consider it possible even to speak
of it. No how, who, or what or why. It is not hedging the matter in mys-
tery. It is simply asking the wrong questions. The knowledge of Allah
is specifically a personal quest in which the radical question that has
to be asked is not even'\7ho am I?'but ''Where then are you going?'
(Qurhnic Thwbid. Diwan Press. 1981).
Sidrat al-Muntaha : 'the lote tree of the furthest limit', the place in the
L]nseen where form ends.
Sirat al-Mustaqim : the straight path, of Islam.
Sunnah : the form, the customary practice of a person or group of
people. It has come to refer almost exclusively to the practice of the
Messenger of Allah, Muhammad, may the blessings and peace of Al-
lah be on him, but ar rhe rime thar Imam Malik, may Allah be pleased
wirh him, compled Al- MuutAttA', meaning'The W'ell-Tiodden Path',
rhere was no sense of setting the Sunnah of the Prophet apart from
the Sunnah of Madina, so that the actions ofits knowledgeable people
were given even more weight than the behaviour ofthe Prophet related
in isolared Hadith. The Sunnah of the Prophet Muhammad and rhe
firsr Muslim community of Madina al-Munawarra is a complete be-
havioural science that has been systematicallykept outside the learning
framework of this society.
surah : a form,a large unit of the
Qrhn linked by thematic conrenr,
composed of ayat. Every surah in the Qr'an has aparticular form, and
is named as such.
Surathl-Fatiha : the form of both Opening and Victory. This is the

opening surah ofthe Qrhn. Recitation ofSurat'al-Fatiha is an integral
and essential part of the salat, which means that every Muslim recites
it at least twenty times a day. It is thus the most often daily repeated
statement on the face of the earth today. Its translation in English is
as fo[ows:
Glossary 211
In the Name ofAllah, the Merciful, the Compassionate

Praise to Allah, Lord of the worlds, the Merciful, the
Compassionate, King of the Day of the Life-Transaction.
Only You we worship and only You we ask for help. Lead
us on the Straight Path, the pattr of those whom You have
blessed, not ofthose with whom You are angry, and not of
those who are astray. Amin.
Surah Yunus : the form ofthe ProphetJonah, on him be peace.
Surah Yusuf: the form ofthe ProphetJoseph, on him be peace.
takbir : the saying of 'Allahu Akbar' meaning Allah is Greatest'. Salat
begins with a takbir.
taqlid : in reference to 6qh, it means the followingofprevious authori-
ties and the avoidance of ijtihad.
taqwa : awe of Allah, which inspires a person to be on guard against
wrong action and eager for actions which please Him.
taslim : givingthe muslim greetingof As-Salaamu alaykum,'meaning
'Peace be on you'. Salat ends with a taslim.
tasawwuf : sufism. Shaykh Abd al- Qadir al-Murabit writes, 'Its preferred
etymology is that it de rive s from suf,, wool. Shaykh Hassan al-Basra said,
"I saw forty of the people of Badr and they all wore wool." This means
that the sufi - tasawwafa - has put on the wool. This is disdnct from those
who confirm the way of Islam with the tongue and by book learning. It
is taking the ancient way, the primordial path ofdirecr experience of rhe
Real. Junayd said, 'The sufi is like the earth, fikh is f ung on ir but rose s
grow from it." He also said, "The sufi is like the earth which supporrs
the innocent and the guilty,like the skywhich shades everything,like
the rain which washes everything." The su6 is universal. He has reduced
and then eliminated the marks of selfhood to allow a clear view of the
cosmic reality. He has rolled up the cosmos in its turn and obliterated it.
He has gone beyond. The sufi has said 'Allah' - undl he has understood.
AII men andwomen play in the world like children. The su6's task is ro
recognise the end in the beginning, accept the beginning in the end,
arrive aE rhe unified view. W'hen the ourward opposites are the same,
and the instant is presence, and the heart is serene, empty and full,light
on light, the one in the woollen cloak has been robed with the robe of
honour and is complete. The Imam also said, "If I had known of any
science greater than sufism, I would have gone to it, even on my hands
and knees."' (Qurhnic Thwhid. Diwan Press. 1981).
tawaf : circling the Ka'ba.
tawba : turning away from wrong action to Allah and asking His
Forgiveness, returning to correct action after error, turning to face the
Real whereas before one turned one 's back. One of the greatest acts of
tawba is to abandon the deen ofkufr and to embrace the deen oflslam.
Your turning to Him is in reality His turning to you.
Tawhid : Unity in its most profound sense. Allah is One in His Essence
and His Attributes and His Acts. The whole universe and what it con-
tains is One unified event which in itself has no lasting reality. Allah is
Real. Shaykh hbd'al-Qadir al-Murabit writes,'Our [mam said, "It is a
meaningwhich obliterates rhe oudines and joins the knowledges. Allah
is as He always was. Tawhid has 6ve pillars: it consists of the raising of
the veil on the condngent, to attribute endlessness to Allah alone, to
abandon friends, to leave onet country, and to forget what one knows
andwhat one does not know." His grearest statement on tawhid, which
Shaykh al-Akbar has calle d the highest ofwhat may be said on the sub-
je cr is, "The colour of the water is the colour of the glass." Commenting
on this Shaykh Ibn Ajiba said, "This means that the exalted Essence is
subtle, hidden and luminous. It appears in the oudines and the forms,
it takes on their colours. Admit this and understand it if you do not
taste it." Thwhid is irself a definition whose me aning is not complete for
the one who holds ro it until he has abandoned it or rather exhausted
its indications and abandoned it for complete absorption in the One.'
(Qurhnic Thwhid. Diwan Press. 1981).
tayammum : purification for prayer with clean dust, earth or stone, when
water for ghusl or wudu is either unavailable or would be de trimental
to health. Tayammum is done by striking the earth with the palms of
the hands and wiping the face and hands and forearms.
'ulama : the plural of 'alim; those who know. Allah says in the Qr'an
that the 'ulama are those who fear Allah.
'umra : the lesserpilgrimage to rhe Ka'ba, the House ofAllah in Makka,
and the performance of its rites in the protected areawhich surrounds
the Ka'ba. It can be done at any time of the year.
.{
Glossary 21i
wajib : what is necessary, but not obligatory, in acts ofworship in the

Shari'ah.
wali : the friend ofAllah; the one who has both inward knowledge and
outward knowledge. The station of the wali is the station ofknowledge
of the Real by direct se eing. Inwardly the wali has gnosis of Allah. He
or she has intimateknowledge ofrhe Qrhn and the Hadith, knowing
their outward meanings and their inward meanings and their gnosdc
meanings, as much as Allah wills. Outwardly the wali embodies the
Shari'ah oflslam and the Sunnah ofthe Prophet Muhammad, maythe
blessings and peace of Allah be on him. The greatest wali alive at any
given point in dme, the Q1b, is like a drop compare d to the oce an of the
Prophet Muhammad, may the blessings and peace of Allah be on him.
wudu : washing the hands, mouth, nostrils, face, forearms, head, ears,
and fee t, with water, in accordance with the Sunnah of the Prophet
Muhammad, may the blessings and peace of Allah be on him, so as to
be pure for prayer. You must already be in ghusl for wudu to be effec-
tive. You should ensure that your private parts and under-clothes are
clean before doing wudu. Once you have done wudu, you remain in
the state ofwudu until it broken by: any of rhe conditions which make
it necessary to have a ghusl; emission of impurities from the private
parts - urine, faeces, wind, prostatic fluid, or other discharge; loss of
consciousness by whatever means, usually by sleep or fainting; physi-
cal contact between man and woman where sexual pleasure is either
intended or experienced; touchingyour penis with the inside of your
hand or 6ngers; and leaving Islam. [t is necessary to be in ghusl and in
wudu to do the salat, and to hold the Qran.'Wudu is a purification
both outwardly and inwardly.
yaqin : certainty. It has three stages:
'llm al-yaqin, knowledge of certainty.
Ayn al-yaqin, source of certainty.
Haqq al-yaqin, truth of certainty.
The Raja of Mahmudabad defined them thus:
You are told - there is a fire in the foresr.
You reach the fire in the forest and see it.
You are the fire in the forest.
Yawm al-Akhira : the Day After - the end of the world, and thus the
Last Day, when everyone who has ever lived will be given life again,
garhered together, their actions and intentions weighed in the Balance,
and their place in either the Garden or the Fire confirmed. Yawm al-
Akhira is also referred to in the Qrhn as Yawm ad-Deen, the Day
of the Life Thansaction; Yawm al-Ba'th, the Day of fusing from the
grave ; Yawm al-Hashr, the Day of Gathering; Yawm al-Qiyama, the
Day of Standing; Yawm al-Mizan, the Day of the Balance; and Yawm
al-Hisab, the Day of Reckoning. That Day will either be the best day
or the worst day ofyourlife, dependingon whoyou are and where you
are going. The Yawm al-Akhira is accurately described in great detail
in the Qr'an and in the Hadirh.
zakat one of the pillars of Islam. It is an annual wealth tax paid only
by Muslims, and not the ahlu'l-dhimma, usually in the form of one
fordeth ofsurplus wealth which is more than a certain 6xed minimum
arnount, which is called the nisab. Zakatispayable on: accumulated
wealth; merchandise; certain crops; certain live-stock; and subterra-
nean and mineral wealth. As soon as it is collected it is redistributed
to those in need, as defined in rhe Qr'an and in the Hadirh. Zakatis
a purification both outwardly and inwardly.
zakat al-fitr : a small obligatory head-tax, one saa, ofa local staple food,
usually grain or dried fruit, which is collected from, or on behalf o[,
everysingle Muslim in thecommuniryat the endofRamadanbefore rhe
'Id al-Fitr, and given to rhose in need, as defined in the
Qr'an and in the
Hadirh. Zakat al-Fkr is a purification borh outwardly and inwardly.
Zamzam: the well near the Ka'ba in Makkawhich provides the best
water in the world.
ooooo
Most of the definitions in this Glossary are taken direcdy or
derive from the books listed in rhe Bibliography, which should
all be read in order ro arrive at an undersanding which is far
beyond the scope of this book.
o o o o o
I
i
Post Script
The world has changed great deal since the first edition of Dajjal was
a
written in the space of six weeks in 1980 and the revised edition com-
plete d in 1997 . Suffice it to say that the tide and nature ofevenrc during
the last 30 years have on the whole confirmed the original analysis and
assessment - often more graphically rhan could have been imagined.
The opposites continue to polarise and what used to be disguised is

now more apparent - and what Allah decrees will surely happen.
As duringthe rwentieth century, the meaningofevents in the Middle
East can only be understood in the context of recognising what has
ro be done if the publicly proclaimed Zionist dream of establishing a
Greater Eretz from the Nile to the Eupluates is to be realised.
Outwardly, the of the world are faced with the choice ofeithe r
pe oples
being further enslaved by means of institutionalised usury and secular
democracy, supported and masked by the docrine ofhuman rights - or
ofesrablishinggovernance in accordance with the Shari'ah oflslam, and
implementing the abolition of usury and restoration of the gold dinar
and silver dirham, supported and illuminated by worship of Allah.
lnwardly, the journey ofknowledge for each of us continues - we are

always free to stop at each and every step of the way - or Eo go on. As
rime passes and lives draw to their close, right now the choice is ours:
Furth, forune and fill the fetters. - Say Allah! and go straight ahead!
The angels descend on those who sap
'Our Lord is Allahi and then go straight:
'Do not fear and do not grieve
but rejoice in the Garden you have been promised.
'We
are your protectors in the life of the dunya and the akhira.
You will have there all that your selves could wish for.
You will have t'here everythingyou demand.
Hospitaliry from One Who is Ever-Forgiving,IVIost Merciful.'
(Qur'oot Surab Fassiht - 41.29-31)
from a free spirit in a free world
AhmadThomson
Sefar 1432 / February 20ll
!;,fo;,.,.
:-
i Efi
d
H
-- :E - =
;
I t.f,t tl I JrJ r l. tta It rt il
r
The Prophet's Mosque .g , Madina

Bibliography
Qur'an, the uncreated word of Allah. Thanslations by Muhammad

Pickthall, by Muhammad Yusuf Ali and by Shaykh Abdalhaqq &
Aisha Bewley. Avoid gross mis-translations by non-muslims.
Al-Muutattal of Imam Malik. Tlanslated by Aisha Abdarahman
at-Thrjumana and Ya'qub Johnson. Diwan Press. 1982.
Ar-Risala,oflmam IbnAbi Zaid al-Qairwani. Thanslated byAlh. Bello
Muhammad Daura. Northern Nigerian Publishing Co. Ltd. 1983.
Handbook on Ishm, Iman, Ihsan, of Shaykh Uthman Dan Fodio.
tanslated by Aisha Abdar-Rahman Bewley. Diwan Press. 1978.
The Foundations of Ishm, of Qadi Ayad. Thanslated by Aisha Abda-
rahman at-Thrjumana. Diwan al-Amir Publications. 1982.
The Shifa', of Qadi Ayad. Tianslated by Aisha Abdarahman at-
Thrjumana. Madinah Press. 1991.
Life ofMuhammad, of Ibn Ishaq. Tbanslated byA. Guillaume. Oxford
University Press. I 978.
Life of Muhamrnad, by Martin Lings. Allen and Unwin. 1983.
The Life of Muhammad,by Thhia Al-Ismail. Th-Ha Publishers Ltd.
1988.
Sahib, of Imam Bukhari. Tianslated by Dr. Muhammad Muhsin
Khan. Crescent Publishing House. 197 4.
Sahih, of Imam Muslim. Tianslated by hbdal-Hamid Siddiqui.
Nusrat Ali Nasri for Kitab Bhavan. 1987.
Sunan, of Imam Abu Da'ud. Thanslated by Ahmad Hasan.
Sh. Muhammad Ashraf. 1984.
The Gardens of the Righteous, of Imam Nawawi. Tianslated by Zafrul-
lah Khan.
M is h k a t a l- Mas a b i h. Tr anslated by Professor Robson. I 972.
Forty Hadhh, of Imam Nawawi. Thanslated by Ezedin Ibrahim and
Denys Johnson-Davies. The Holy Qur'an Publishing House. 1976.
Forty Hadith QuAi, from Allah. Tianslated by Ezzrdin Ibrahim and
Denys Johnson-Davies. The Holy Qur'an Publishing House. 1980.
2L8 Dajjal - the AntiChrist
Kuf - an Iskmic Critique, by Shaykh Abd'al-Qadir d-Murabit.

Diwan Press. 1981.
Letter to an African Muslim, by Shaykh Abd'al-Qadir al-Murabit.
Diwan Press. 1981.
Root Islamic Education, by Shaykh Abd'al-Qadir al-Murabit. Diwan
al-Amir Publications . 1982.
Tlte Sign ofthe Sword, by Shaykh Abd'al-Qadir al-Murabit. Medina
Press. 1984.
The Book of Strangers, by Ian Dallas. Victor Gollancz.1972.
The'Vay ofMuhammad, by Shaykh hbd'al-Qadir al-Murabit. Diwan
Press. 1974.
Diwans of the Darqawa.Translated by Aisha Abdarahman at-
trjumana. Diwan Press 1980.
The Darqawi'Vay of Shayl<hMawlay al-i{rabi ad-Darqawi. Tianslated
by ,{isha Abdarahman at-Tarjumana. Diwan Press. 1979.
TheMeaning of Man, by Shaykh Ali al-Jamal. Thanslated by ,{isha
hbdarahman at-Tarjumana. Diwan Press. 1978.
Qur'ani c Thta h i d, by Shaykh hbd'al-Qadir al-Murabit. Diwan Press.
198 l.
Indicationsfiom Signs, by Shaykh Abd'al-Qadir al-Murabit. Diwan
Press. 1982.
oflskm- Revised Edition, by Muhammad Ata'ur-Rahim
Jesul Prophet
and Ahmad Thomson. Th-Ha Publishers Ltd.1996.
For Christi Sake and Iskm in Andtlus (the Revised Edition of Blood
on the Cross), byAhmad Thomson and Muhammad Atdur-Rahim.
Th-Ha Publishers Ltd. 1996.
Mahing History,by Ahmad Thomson. Th-Ha Publishers Ltd. 1997.
The Bibh, the Qur'an and Science, by Maurice Bucaille. 4th Edition.
Tlte Hofi Bibh, byvarious authors. KingJames and New International
Versions. Hodder and Stoughton. 1979.
The Gospel of Barnabas. Edited and translated from the Italian Ms.
in the Imperial Library at Vienna, by laura and lonsdde Ragg. Aisha
Bawany Weqf. 1977.
l&
Bibliography 219
The Protocok of the Eldzrsof Zion. Tlanslated by Victor E. Marsden.

British Patriot Publications. 1978.
The Thirteenth Ti'ibe, byA. Koesder. Hutchinson & Co. (Publishers)
Ltd.1976.
Tlte History of the Jewish Khazars, by D.M. Dunlop. Princeton
University Press. 1954.
Zhe Controuersy ofZion, by Douglas Reed. Veritas Publishing Com-
pany (Pry) Ltd. 1985.
Last Day ofthe Romanoff, by Robert'Wilton. Thornton Butterworth.
1920.
History and DestiryroftheJews, byJosef Kastein (aliasJulius Katzen-
stein). Tianslated by Huntley Paterson. John Lane. 1933.
Fake Inheritance,by Michael Rice. Kegan Paul International. 1994.
The Sign ofthe Sword, by Shaykh hbd'al-Qdir al-Murabit. Murabitun
Publications. 1984
Fo r th e C o ming M an, by Shaykh Abd'al-Qadir al-Murabit. Murabitun
Press. 1988.
The End of Economics, by 'Umar Ibrahim Vadillo. Madinah Press.
t991.
Iskm against Economics, by 'Umar Ibrahim Vadillo. Murabitun
Publications. 1991.
Fatu-,a on Paper-Moneyby'LImar Ibrahim Vadillo. Madinah Press.
t99r.
The'Worhers haue been Tbld a Lie about Their Own Situation,by 'Umar
Ibrahim Vadillo. Murabitun Publications. 1992.
Jewish Foundations of the New World Ord.er, by Leo Jung. Herald
Square Press, Inc. 1949.
The Signs before the Da1, ofJudgement, of lbn Kathir. Thanslated by
Huda Khattab. DarAl-Thqwa Ltd. 1991.
ooooo
Most of the books on Ezra Pound and the Nuremberg Tiials
in the British Library - and many many others, here, there and
everywhere.
ooooo
About the author
Ahmad Thomson was born in Chipata, Zambia, and was educated principally in
Zimbabwe and in England, obtainingaBacheloroflaws Degree with Honours at
the University ofExe ter, and Diploma in Law at the Ciry University of London.
a
He was called to the Bar by the Honourable Society of Grays Inn in 1979. As
well as being the author or co-author ofseveral books and practising as a barriste!
the author has worked as a bus conductor, accountant, potter, publisher, oriental
carpet warehouseman, deliveryvan drivea hospital cleaner, dreatre porter and edi-
tor.The author embraced Islam on the l3th August 1973 at the hand of the Raja
of Mahmudabad, alehi rahma, and has ravelled widely in the Muslim world in
search ofknowledge, includingEngland, Spain, Morocco, Algeria, Tunisia, Egypt,
Sudan, Saudi Arabia, Syria, Turkey, Iran, Pakistan, India, Thailand, Malaysia and
Singapore. Since knowle dge is infinite, t-he search continues, and ifyou want what
Allah wants then there is no confusion as what Allah wants happens.
By the same author

The Last Prophet
may the blessings and peace of Ailah be on him
and on his family and on his companions and followers
The'\J7'ives of the Prophet
Fatimaaz-Zahra
Asma bint Abi Bakr
TheJourney of Ahmad and Layla
The Moghuls
The DifficultJourncy
The lVay Back
The Next W'orld Order
MakingHistory
As co-author"with Muhammad Ata'ur-Rahim
Jesus, Prophet oflslam - Revised Edidon

For Christt Sake - Part One of the Revised Edition of Blood on the Cross
Islam in Andalus - Part Two of the Revised Edition of Blood on the Cross
As co-author with Abdal-H"qq and A i'sha Bewley

The Islamic W'ill
ooooo

DAJJAL THE ANTICHRIST by Ahmad Thomsong

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@ Rabia'l-Awwal1432/March 201I Ahmad Thomson

' First Edition puElished by Ta-Ha Publishers Ltd in 1986

Ta-Ha Publishers Lrd

Revised utd typeset byAhmad Thomson

! All righrs reserved. No part of rhis publicarion may be

t British Library Cataloguing in Publication Dara

Printed by Mega Printing, Turkey

Glossary of Arabic Terms 195

This book is a work of fiction. Any resemblance between

Many thanks to all those who have taught me, to those

Dajjal, the kingwho has no clotheswes originallywritten in 1980. Major

I accordingly used the adjective 'kafir' so frequently in the 6rst

Christ'should be obvious. People in general - especially non-Muslims

No one has created Allah - although some of todayt 'experts' in

In the Name ofAllah

And when the magicians came, Moses said to

The Companions of the Fire and

In the country of the blind

From Abdullah ibn Abbas, may Allah be pleased with him:

,4llabumrna inniy a'udbu biha min adhabi jahannaF/tA,

From hbdullah ibn 'lJmar, may Allah be pleased with him:

Dajjal - tbe king who has no clothes 3

4 Dajjal - tbe AntiCbrist

From Abdullah ibn Amr, may Allah be pleased with him:

Dajjal - the hing who has no clothes 5

Dajjal - the hing who has no clothes 7

prophecies and the commentaries on them - as also, more recendy, in

from unreliable sources and cannot definirely be attributed to the

brand of Christianity which was being advertise d had little to do with

Sometimes described as 'the thirteenth tribe' of Israel, rhe de-

nicadon and travel, together with the use of complex computerised

is only indebted to Allah. The kafir attempts to make money out of

in order to understand themselves or the nature ofexistence. The kafir

Furthermore, real knowledge is free. As soon as a fee is charged, you

Dajjal - the hing who has no chthes 27

tioning of as many people as possible. Only as a result of effective and

The erection ofthese buildings, or the acquisition ofbuildings already

communities, for illness is the manifestation ofimbalance andeveryone

Dajjal - the hing who has no chthes 35

The fact that kafir psychiatrists conc€ntrate on the mind, that is on

before the true self emerges. This is achieved by purification of the

Dajjal - the king utho has no clothes 37

tion and dynamic interplay of opposites originating from one source,

Dajjal - the hing who has no chthes 4i

members ofthat community are to live together in harmony. Adukery,

with intelligence and integriry whose desire is ro se e rhar justice is done,

are entiEled to protecion by the Muslims during such an artack. The

It must be emphasised that the Prophetic mode of existence is the

The whole point of the way of lslam is that it cannot be success-

magicians, many ofwhom, know from rhe Qurhn, supported the

way of life which would lead those who followed it to self-knowledge

to which rhe freemasons are prepared to go ro put on a convincing con-

It is interesting to note in passing that Communism, like Zionism, was

under the Czar to opposition parties) were 55 Jews and 6

The editor of Zhe Tirnes,however, Mr. Wickham Steed - who during

returning to England, Lord Northcliffe requested the resignation of

It Mr. Vickham Steed, on the 2nd of March,1922. The editor refused

OnJune 8, L922 Lord Northcliffe, from Boulogne, asked

Douglas Reed concludes:

occur to me, although I had been one of the last people to

and commerce, based on the teachings of Confucius, which at the

own choosing. Instead he was allocated a lawyer who was himself a

staring, once the necessary but unnecessary rigmarole of due observa-